Consider then, where the real point of controversy lies; and if you cannot lay aside your disputes, endeavour, at least, to cure yourselves of your animosity.
And here I must also acknowledge, CLEANTHES, that as the works of Nature have a much greater analogy to the effects of our art and contrivance, than to those of our benevolence and justice, we have reason to infer, that the natural attributes of the Deity have a greater resemblance to those of men, than his moral have to human virtues.

But what is the consequence?
Nothing but this, that the moral qualities of man are more defective in their kind than his natural abilities.

For, as the Supreme Being is allowed to be absolutely and entirely perfect, whatever differs most from him, departs the furthest from the supreme standard of rectitude and perfection.
It seems evident that the dispute between the Skeptics and Dogmatists is entirely verbal, or at least regards only the degrees of doubt and assurance which we ought to indulge with regard to all reasoning; and such disputes are commonly, at the bottom, verbal, and admit not of any precise determination.

No philosophical Dogmatist denies that there are difficulties both with regard to the senses and to all science, and that these difficulties are in a regular, logical method, absolutely insolvable.

No Skeptic denies that we lie under an absolute necessity, notwithstanding these difficulties, of thinking, and believing, and reasoning, with regard to all kinds of subjects, and even of frequently assenting with confidence and security.