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قراءة كتاب Life and Correspondence of David Hume, Volume II (of 2)
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Life and Correspondence of David Hume, Volume II (of 2)
and his desire to strip religion of all forms and symbols, would seem to point out the Presbyterian system as that with which he should naturally have had the greatest sympathy. But he disliked enthusiasm or zeal, whatever were the opinions of the zealots; and therefore he invariably marks with censure the extreme views of that religious party. In the English church, on the other hand, he met with a larger proportion of learned, accomplished, and gentlemanlike men. Among persons, too, many of whom were tempted to assume the sacerdotal character by its emoluments, not by its duties, he found a tolerable portion of that philosophical indifference, which it is to be feared he looked upon as no blemish in a clergyman's character. In the Church of England, his sympathies were thus with the insincere.[9:1] Where
there was sincere belief, but not to the extent of enthusiasm, the clergy of the Church of Scotland would have the largest share of his confidence. Accordingly, we find that he had formed a warm intimacy with many of the members of the "moderate" party in that church. His own good taste and sense of colloquial politeness, would suggest to him the propriety of avoiding, whether in correspondence or conversation, all forms of expression or enunciations of opinion, such as it would be unbecoming in a clergyman to hear without reproving. On the other hand, his correspondence with the clergy bears traces of his having made it part of the understanding on which their intercourse was to be based, that they were not to make him a subject for the exercise of their calling; and that they were to abstain from all efforts of conversion, and all discussion of religious subjects. Hence, although there are many observations on church politics in his correspondence with his reverend friends, religion is a matter never mentioned.
Before he published his second volume, Hume felt conscious of the impropriety of the tone he had adopted in the first, towards religious creeds. In a letter to Dr. Clephane, he says,—"I am convinced that whatever I have said of religion should have received some more softenings. There is no passage in the History
which strikes in the least at revelation. But as I run over all the sects successively, and speak of each of them with some mark of disregard, the reader, putting the whole together, concludes that I am of no sect; which to him will appear the same thing as the being of no religion. With regard to politics and the character of princes and great men, I think I am very moderate. My views of things are more conformable to Whig principles; my representations of persons to Tory prejudices. Nothing can so much prove that men commonly regard more persons than things, as to find that I am commonly numbered among the Tories."[11:1]
The following paper is evidently a draft of a preface, which, in the consciousness that some apology was called for in connexion with this subject, he intended to prefix to the second volume. He afterwards published a great part of the substance of it in a note towards the end of the volume: but there is sufficient difference in the contents of the two papers to make the following a distinct object of interest.
PREFACE.
It ought to be no matter of offence, that in this volume, as well as in the foregoing, the mischiefs which arise from the abuses of religion are so often mentioned, while so little in comparison is said of the salutary consequences which result from true and genuine piety. The proper office of religion is to reform men's lives, to purify their hearts, to enforce all moral duties, and to secure obedience to the laws and civil magistrate. While it pursues these useful purposes, its operations, though infinitely valuable, are secret and silent, and seldom come under the cognisance of history. That adulterate species of it alone, which inflames faction, animates sedition, and prompts rebellion, distinguishes itself in the
open theatre of the world. Those, therefore, who attempt to draw inferences disadvantageous to religion from the abuses of it mentioned by historians, proceed upon a very gross, and a very obvious fallacy; for, besides that every thing is liable to abuse, and the best things the most so, the beneficent influence of religion is not to be sought for in history. That principle is always the more pure and genuine, the less figure it makes in the annals of war, politics, intrigues, and revolutions, quarrels, and convulsions; which it is the business of an historian to record and transmit to posterity.
It ought as little to be matter of offence, that no religious sect is mentioned in this work without being exposed sometimes to some note of blame and disapprobation. The frailties of our nature mingle themselves with every thing in which we are employed, and no human institutions will ever reach perfection, the idea of an infinite mind. The author of the universe seems at first sight to require a worship absolutely pure, simple, unadorned, without rites, institutions, ceremonies; even without temples, priests, or verbal prayer and supplication. Yet has this species of devotion been often found to degenerate into the most dangerous fanaticism. When we have recourse to the aid of the senses and imagination, in order to adapt our religion in some degree to human infirmity, it is very difficult, and almost impossible, to prevent altogether the intrusion of superstition, or keep men from laying too great stress on the ceremonial and ornamental parts of their worship. Of all the sects into which Christians have been divided, the Church of England seems to have chosen the most happy medium; yet it will undoubtedly be allowed, that during the age of which these volumes treat, there was a tincture of superstition in the partisans of the hierarchy, as well as a strong mixture of enthusiasm in their antagonists. But it is the nature of the latter principle soon to evaporate and decay. A spirit of moderation usually succeeds in a little to the fervours of zeal; and it must be acknowledged, to the honour of the present Presbyterians, Independents, and other sectaries of this island, that they resemble in little more than in name their predecessors, who flourished during the civil wars, and who were the authors of such disorders. It would appear ridiculous in the eyes of
the judicious part of mankind, to pretend that even the first reformers, in most countries of Europe, did not carry matters to a most violent extreme, and were not on many occasions liable to the imputation of fanaticism. Not to mention that uncharitable spirit which accompanies zealots of all kinds, and which led the early reformers, almost universally, to inflict upon the Catholics, and on all who differed from them, the same rigours of which they themselves so loudly complained.
These hints, however obvious, the author thought proper to suggest, with regard to the free and impartial manner in which he has treated religious controversy. As to the civil and political part of his performance, he scorns to suggest any apology, where he thinks himself entitled to approbation. To be above the temptation of interest is a species of virtue, which we do not find by experience to be very common; but to neglect at the same time all popular and vulgar applause, is an enterprise much more rare and arduous. Whoever, in a factious