errors and deceits of our very senses be set before us; the insuperable
difficulties which attend first principles in all systems; the
contradictions which adhere to the very ideas of matter, cause and
effect, extension, space, time, motion; and in a word, quantity of all
kinds, the object of the only science that can fairly pretend to any
certainty or evidence. When these topics are displayed in their full
light, as they are by some philosophers and almost all divines; who can
retain such confidence in this frail faculty of reason as to pay any
regard to its determinations in points so sublime, so abstruse, so remote
from common life and experience? When the coherence of the parts of a
stone, or even that composition of parts which renders it extended; when
these familiar objects, I say, are so inexplicable, and contain
circumstances so repugnant and contradictory; with what assurance can we
decide concerning the origin of worlds, or trace their history from
eternity to eternity?

While PHILO pronounced these words, I could observe a smile in the
countenance both of DEMEA and CLEANTHES. That of DEMEA seemed to imply an
unreserved satisfaction in the doctrines delivered: But, in CLEANTHES's
features, I could distinguish an air of finesse; as if he perceived some
raillery or artificial malice in the reasonings of PHILO.

You propose then, PHILO, said CLEANTHES, to erect religious faith on
philosophical scepticism; and you think, that if certainty or evidence be
expelled from every other subject of inquiry, it will all retire to these
theological doctrines, and there acquire a superior force and authority.
Whether your scepticism be as absolute and sincere as you pretend, we
shall learn by and by, when the company breaks up: We shall then see,
whether you go out at the door or the window; and whether you really
doubt if your body has gravity, or can be injured by its fall; according