such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter. The equilibrium of doubt would in this case be destroyed by a practical addition; indeed, Reason would be compelled to condemn herself, if she refused to comply with the demands of the judgement, no superior to which we know—however defective her understanding of the grounds of these demands might be.
This argument, although in fact transcendental, inasmuch as it rests upon the intrinsic insufficiency of the contingent, is so simple and natural, that the commonest understanding can appreciate its value. We see things around us change, arise, and pass away; they, or their condition, must therefore have a cause. The same demand must again be made of the cause itself—as a datum of experience. Now it is natural that we should place the highest causality just where we place supreme causality, in that being, which contains the conditions of all possible effects, and the conception of which is so simple as that of an all-embracing reality. This highest cause, then, we regard as absolutely necessary, because we find it absolutely necessary to rise to it, and do not discover any reason for proceeding beyond it. Thus, among all nations, through the darkest polytheism glimmer some faint sparks of monotheism, to which these idolaters have been led, not from reflection and profound thought, but by the study and natural progress of the common understanding.
There are only three modes of proving the existence of a Deity, on the grounds of speculative reason.
All the paths conducting to this end begin either from determinate experience and the peculiar constitution of the world of sense, and rise, according to the laws of causality, from it to the highest cause existing apart from the world—or from a purely indeterminate experience, that is, some empirical existence—or abstraction is made of all experience, and the existence of a supreme cause is concluded from a priori conceptions alone. The first is the physicotheological argument, the second the cosmological, the third the ontological. More there are not, and more there cannot be.
I shall show it is as unsuccessful on the one path—the
