and happiness, which must, in the nature of things, be the effect of right government, or well-constituted society.” Let us now consider, whether man, who is made for virtue and society, hath any further respect; or whether he is not likewise made for the pleasures of true religion and pure devotion.<203>
Another class of laws.
Those relative to religion.
Man is made for religion as well as for virtue.
Man cannot open his eyes to consider the stupendous frame of nature, to contemplate his own make, or indeed any other object which strikes his sense or understanding, without apprehending or conceiving some mighty power that made, upholds and governs all. The idea of a creating and sustaining power or principle immediately presents itself to his mind. He cannot escape forming it; so strongly does nature, every thing in nature, bespeak and proclaim it to him.a Hence that idea may be called innate; that is, an intelligible form or conception, which offers itself naturally to the mind as soon as it reflects; an idea the mind cannot avoid if it thinks, but that necessarily occurs to every one. That it is so is plain from universal experience; for no fact is more certain, than that no nation ever was so barbarous, but that it acknowledged a supreme, independent, creating power, the father of the world and of mankind.<204>
He can hardly avoid forming the idea of a supreme power, upon which he absolutely depends.
We are necessarily led by the consideration of our own existence, which is felt to be derived and dependent, to perceive our dependence upon the Author of nature. And our moral sense, so soon as we think of a creating principle, naturally disposes us to ascribe the best disposition and temper to such a mind. So are we framed, that every effect leads us to apprehend a cause; and consequently, the existence of the world leads to apprehend an Author of it. And every thing great, regular or proportioned, excites admiration, either towards itself, if we imagine it animated; or, if not animated, towards some apprehended cause. No determination of our mind is more natural than this; no effect more universal: one has indeed better reason to deny the connexion between the sexes to be natural, than to deny a disposition in man to admire the Author of nature, which is a disposition to religion.a
And our moral sense naturally leads us to ascribe not only intelligence, but the love of order and benignity of temper, to the first or original mind.
Our sense of natural and moral beauty necessarily leads us to enquire into and admire the order, beauty, grandeur, wise and good oeconomy of the world; and to apprehend that our disposition to understand and love order and goodness cannot but proceed from an Author whose mind is perfect order and goodness. And, indeed, it is as certain as that we have intelligent powers, and a moral sense implanted in us, that our Creator must have intelligence,<205> and benevolent, generous affections towards public good. For if the contrary is supposed, then are we more perfect than our maker; then have we in our nature a better, a more noble disposition than our Author, the contriver and creator of all our moral powers and dispositions, and of all the beauty, order, and good we see and admire. Nay, if the Author of nature has no perception of order, good and beauty, nor no disposition to approve it, then we have an excellent disposition in our frame of which he could not have any idea, and which is therefore blindly and undesignedly implanted in us. This reasoning is not above the reach of any one; it is what every person who thinks at all, is naturally led to by the turn and disposition of the human mind. For how can we avoid saying to ourselves, when we look upon the immense power, wisdom and goodness the creation manifests; when we look into our own minds, and consider our natural delight in analogy, harmonies, general laws, and the good that results from them; that whatever power or excellency, wisdom or order is derived, the Author from whom it comes, must posses such power, intelligence or virtue, in a degree far superior to all his creatures. He who gave us understanding, does he not understand? He who gave us reason, has he not supreme and perfect reason? He who gave us capacity of<206> perceiving order and delighting in it, does he not understand and love order? He who made us so that we must approve truth, veracity, benevolence, greatness of mind, and every virtue, and disapprove the contrary affections, does not he like those virtues, has he not a sense of their excellence? Does he not delight in them? Whence can he have copied the ideas of them but from his own mind? Had he not these excellencies originally in himself, whence could he have formed the notion of them; or whence could he have been moved and determined to give them to us, or to implant them in us? Could he form those, or any dispositions in our natures without having an idea of what he was doing? Or could he have been moved to plant such dispositions in us by a temper quite the reverse of what he was doing? By a temper quite the reverse of all excellency and goodness? We may therefore be no less sure, that our Creator has understanding, reason and benevolence, as well as creating power, in the most perfect, pure, unalloyed, unlimited degree, than we are sure that what we have is derived understanding, reason and benevolence.
Such reasonings are natural to the human mind.
Now these reasonings are not only just, but they are natural to the mind: it as naturally tends to form them, as it tends to delight in any object which is adjusted to its frame, but is not an immediate object<207> of sense. And indeed all the opinions of philosophers about chance, mechanical blind operation of matter, or whatever other strange hypotheses, if they are not absurd, (as they plainly are) they are at least subtleties, which lie very remote from the human mind, and to which it can never yield. Religion is therefore as natural to the mind as a moral sense. But, like it, or being but a part of it, it must be improved by culture, by contemplation and exercise. Where there is a moral sense, reflexion must soon lead to apprehend an infinitely good mind, the cause of all things. And where there is a moral sense, an infinitely good mind cannot be apprehended, without the highest love and admiration, without supreme complacency and delight: but the idea must be improved to its perfection, like every other object of contemplation, by due consideration, by carefully examining it, lest any thing contrary to it should be associated and mixed with it on the one hand, or on the other, lest it should be too defective and inadequate, or too weak in its influence upon our minds.
Whence then imposition or false religion.
It took its rise with tyranny, or was promoted by it.
If it is asked, how then it comes that such depraved notions of the Deity, so destructive of morality, and therefore so opposite to a moral sense, have always prevailed in the world? To this I answer, 1. That nothing is more plain from history, than that even<208> amidst the prevalence of superstition and idolatry; all the thinking part of mankind have ever had very just notions of the Deity and religion. What one of the personages in Cicero’s Dialogues about the gods says, was ever the opinion of all philosophers, a few only excepted, who studied and laboured hard to contrive some other uncommon system: Namely, That the doctrine of many gods, unless it be understood allegorically, is glaring nonsense. 2. It seems plain from history, that superstition crept in gradually by means of various artifices; and not improbably, it took its chief rise from, or was principally promoted by tyranny, as it is said in the book of wisdom.76 It seems to be its cruel invention in order to enslave men more effectually, or to make them more easy dupes to its ambitious aims. It is an art invented or promoted by tyrants and their flattering accomplices who share the prey with them, to instil into the minds of those they would enthral and hold in compleat subjection to their lawless will, a notion of divine right communicated to them from above, to bear absolute sway on earth till they take their places among the gods destined for them. Hence the deification of tyrants and heroes in which idolatry at first consisted, and from whence it most probably took its origin.
The workman from the work distinct was known,
And simple reason never sought but one:<209>
E’er wit oblique had broke that steady light,
Man, like his Maker, saw, that all was right,
To virtue in the paths of pleasure trod,
And own’d a Father when he own’d a God.
Love