which they are inclined; nor have they any indulgence for those who
entertain opposite sentiments. To hesitate or balance perplexes their
understanding, checks their passion, and suspends their action. They
are, therefore, impatient till they escape from a state, which to them
is so uneasy: and they think, that they could never remove themselves
far enough from it, by the violence of their affirmations and obstinacy
of their belief. But could such dogmatical reasoners become sensible of
the strange infirmities of human understanding, even in its most perfect
state, and when most accurate and cautious in its determinations; such a
reflection would naturally inspire them with more modesty and reserve,
and diminish their fond opinion of themselves, and their prejudice
against antagonists. The illiterate may reflect on the disposition of
the learned, who, amidst all the advantages of study and reflection, are
commonly still diffident in their determinations: and if any of the
learned be inclined, from their natural temper, to haughtiness and
obstinacy, a small tincture of Pyrrhonism might abate their pride, by
showing them, that the few advantages, which they may have attained over
their fellows, are but inconsiderable, if compared with the universal
perplexity and confusion, which is inherent in human nature. In
general, there is a degree of doubt, and caution, and modesty, which,
in all kinds of scrutiny and decision, ought for ever to accompany a
just reasoner.

130. Another species of _mitigated_ scepticism which may be of advantage
to mankind, and which may be the natural result of the Pyrrhonian doubts
and scruples, is the limitation of our enquiries to such subjects as are
best adapted to the narrow capacity of human understanding. The
_imagination_ of man is naturally sublime, delighted with whatever is
remote and extraordinary, and running, without control, into the most
distant parts of space and time in order to avoid the objects, which