"The case is not the same with our reasonings from the works of nature. The Deity is known to us only by his productions, and is a single being in the universe, not comprehended under any species or genus, from whose experienced attributes or qualities, we can, by analogy, infer any attribute or quality in him." (Enquiry concerning Human Understanding. Section xi.)
Hume himself gives in his own character a reply partially veiled by the same half-metaphysical style which characterises the objection:—
"There occurs to me (continued I), with regard to your main topic, a difficulty which I shall just propose to you without insisting on it, lest it lead into reasonings of too nice and delicate a nature. In a word, I much doubt whether it be possible for a cause to be known only by its effect (as you have all along supposed), or to be of so singular and particular a nature, as to have no parallel and no similarity with any other cause or object that has ever fallen under our observation. It is only when two species of objects are found to be constantly conjoined, that we can infer the one from the other: and were an effect presented which was entirely singular, and could not be comprehended under any known species, I do not see, that we could form any conjecture or inference at all concerning its cause. If experience and observation and analogy be, indeed, the only guides which we can reasonably follow in inferences of this nature; both the effect and cause must bear a similarity and resemblance to other effects and causes which we know, and which we have found, in many instances, to be conjoined with each other. I leave it to your own reflection to pursue the consequences of this principle." (Ibid.)
The consequences which ought in fairness to be deduced may be stated thus. The effect we contemplate, (i.e. Nature,) is not singular but can be compared with other effects—those of Art. The comparison is made in respect of certain specific attributes or properties upon which the Design analogy turns, so that we may reason upwards to certain specific analogies of Causation. Art manifests the foreseeing attributes of the human artist, and from comparison of these we infer in the Creator like attributes,—what Hume elsewhere calls the natural attributes of the Deity. But this likeness is properly termed analogical, because of the vast difference in the magnitude of the effects from which we thus reason, and of the causes to which we reason. As our wisdom and power are proportionable to our earthly works, so are the Divine wisdom and power proportionable to the whole majestic Universe. There is, then, a comparison in species, but not in grandeur—the attributes are not similar, but analogical. As the Heavens are high above the Earth, so are His thoughts higher than our thoughts.
D.—THE PANTHEISTIC CONSEQUENCES CHARGED UPON PHYSICAL SPECULATIONS.
The following is the passage from Professor Baden Powell referred to in note ([h]) of the preceding chapter. Some short extracts were also made from it on a previous page.
"Nothing but the common confused and mistaken notions as to laws and causes, could give any colour to the assertion that ... physical speculations tend to substitute general physical laws in the place of the Deity; and that scientific statements of the conclusions of Natural Theology are nothing but ill-disguised Pantheism.
"The utter futility of such inferences is at once seen, when the smallest attention is given to the plain distinctions above laid down between 'moral' and 'physical' causation; and to the proper force of the conclusions from natural science establishing the former by means of the latter.
"This distinction obviously points to the very reverse of the assertion that physical action is identical with its moral cause; the essential difference and contrast between them is the very point which the whole argument upholds and enforces.