The prima facie evidence for a God may not be enough to decide the question; but it should at least decide man to entertain the question. To think upon how slight a variation either in man or in external nature, the whole difference between physical enjoyment and the most acute and most appalling of physical agony may turn; to think how delicate the balance is, and yet how surely and steadfastly it is maintained, so as that the vast majority of creatures are not only upheld in comfort but often may be seen disporting themselves in the redundance of gaiety; to think of the pleasurable sensations wherewith every hour is enlivened, and how much the most frequent and familiar occasions of life are mixed up with happiness; to think of the food, and the recreation, and the study, and the society, and the business, each having an appropriate relish of its own, so as in fact to season with enjoyment the great bulk of our existence in the world; to think that, instead of living in the midst of grievous and incessant annoyance to all our faculties, we should have awoke upon a world that so harmonized with the various senses of man, and both gave forth such music to his ear, and to his eye such manifold loveliness; to think of all these palpable and most precious adaptations, and yet to care not, whether in this wide universe there exists a being who has had any hand in them; to riot and regale oneself to the uttermost in the midst of all this profusion, and yet to send not one wishful inquiry after that Benevolence which for aught we know may have laid it at our feet — this, however shaded from our view the object of the question may be, is, from its very commencement, a clear outrage against its ethical proprieties. If that veil of dim transparency, which hides the Deity from our immediate perceptions, were lifted up; and we should then spurn from us the manifested God — this were direct and glaring impiety. But anterior to the lifting of that veil, there may be impiety. It is impiety to be so immersed as we are, in the busy objects and gratifications of life; and yet to care not whether there be a great and a good spirit by whose kindness it is that life is upholden. It needs not that this great spirit should reveal Himself in characters that force our attention to Him, ere the guilt of our impiety has begun. But ours is the guilt of impiety, in not lifting our attention towards God, in not seeking after Him if haply we may find Him.
In crossing a heath, suppose I pitched my foot against a stone, and were asked how the stone came to be there: I might possibly answer, that, for any thing I knew to the contrary, it had lain there for ever; nor would it perhaps be very easy to show the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be inquired how the watch happened to be in that place; I should hardly think of the answer which I had before given, — that, for any thing I knew, the watch might have always been there. Yet why should not this answer serve for the watch as well as for the stone? why is it not as admissible in the second case, as in the first? For this reason, and for no other, viz. that, when we come to inspect the watch, we perceive (what we could not discover in the stone) that its several parts are framed and put together for a purpose, e. g. that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the different parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it.
The word Sabbath, means REST, that is, cessation from labour, but the stupid Blue Laws of Connecticut make a labour of rest, for they oblige a person to sit still from sunrise to sunset on a Sabbath day, which is hard work. Fanaticism made those laws, and hyprocrisy pretends to reverence them, for where such laws prevail hypocrisy will prevail also. ¶ One of those laws says, “No person shall run on a Sabbath-day, nor walk in his garden, nor elsewhere, but reverently to and from meeting.” These fanatical hypocrites forgot that God dwells not in temples made with hands, and that the earth is full of his glory. One of the finest scenes and subjects of religious contemplation is to walk into the woods and fields, and survey the works of the God of the Creation. The wide expanse of heaven, the earth covered with verdure, the lofty forest, the waving corn, the magnificent roll of mighty rivers, and the murmuring melody of the cheerful brooks, are scenes that inspire the mind with gratitude and delight. But this the gloomy Calvinist of Connecticut gratitude and delight. But this the gloomy Calvinist of Connecticut must not behold on a Sabbath-day. Entombed within the walls of his dwelling, he shuts from his view the Temple of Creation. The sun shines no joy to him. The gladdening voice of nature calls on him in vain. He is deaf, dumb, and blind to every thing around that God has made. Such is the Sabbath-day of Connecticut. ¶ From whence could come this miserable notion of devotion? It comes from the gloominess of the Calvinistic creed. If men love darkness rather than light, because their works are evil, the ulcerated mind of a Calvinist, who sees God only in terror, and sits brooding over the scenes of hell and damnation, can have no joy in beholding the glories of the Creation. Nothing in that mighty and wondrous system accords with his principles or his devotion. He sees nothing there that tells him that God created millions on purpose to be damned, and that the children of a span long are born to burn forever in hell. The Creation preaches a different doctrine to this. We there see that the care and goodness of God is extended impartially over all the creatures he has made. The worm of the earth shares his protection equally with the elephant of the desert. The grass that springs beneath our feet grows by his bounty as well as the cedars of Lebanon. Every thing in the Creation reproaches the Calvinist with unjust ideas of God, and disowns the hardness and ingratitude of his principles. Therefore he shuns the sight of them on a Sabbath-day.
Whereas it is the duty of all nations to acknowledge the providence of Almighty God, to obey His will, to be grateful for His benefits, and humbly to implore His protection and favor; and — Whereas both Houses of Congress have, by their joint committee, requested me “to recommend to the people of the United States a day of public thanksgiving and prayer, to be observed by acknowledging with grateful hearts the many and signal favors of Almighty God, especially by affording them an opportunity peaceably to establish a form of government for their safety and happiness:”
Two things fill the mind with ever new and increasing admiration and awe, the oftener and more steadily we reflect on them: the starry heavens above me and the moral law within me. I have not to search for them and conjecture them as though they were veiled in darkness or were in the transcendent region beyond my horizon; I see them before me and connect them directly with the consciousness of my existence. The former begins from the place I occupy in the external world of sense and enlarges my connexion therein to an unbounded extent with worlds upon worlds and systems of systems, and moreover into limitless times of their periodic motion its beginning and continuance. The second begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding and with which I discern that I am not in a merely contingent but in a universal and necessary connexion, as I am also thereby with all those visible worlds. The former view of a conntless multitude of worlds annihilates, as it were, my importance as an animal creature, which after it has been for a short time provided with vital power, one knows not how, must again give back the matter of which it was formed to the planet it inhabits (a mere speck in the universe). The second, on the contrary, infinitely elevates my worth as an intelligence by my personality, in which the moral law reveals to me a life independent on animality and even on the whole sensible world — at least so far as may be inferred from the destination assigned to my existence by this law, a destination not restricted to conditions and limits of this life, but reaching into the infinite
In a word, Cleanthes, a man who follows your hypothesis is able perhaps to assert, or conjecture, that the universe, sometime, arose from something like design: but beyond that position he cannot ascertain one single circumstance; and is left afterwards to fix every point of his theology by the utmost license of fancy and hypothesis. This world, for aught he knows, is very faulty and imperfect, compared to a superior standard; and was only the first rude essay of some infant deity, who afterwards abandoned it, ashamed of his lame performance: it is the work only of some dependent, inferior deity; and is the object of derision to his superiors: it is the production of old age and dotage in some superannuated deity; and ever since his death, has run on at adventures, from the first impulse and active force which it received from him. You justly give signs of horror, Demea, at these strange suppositions; but these, and a thousand more of the same kind, are Cleanthes’s suppositions, not mine. From the moment the attributes of the Deity are supposed finite, all these have place. And I cannot, for my part, think that so wild and unsettled a system of theology is, in any respect, preferable to none at all.
But though these external insults, said Demia, from animals, from men, from all the elements, which assault us form a frightful catalogue of woes, they are nothing in comparison of those which arise within ourselves, from the distempered condition of our mind and body. How many lie under the lingering torment of diseases? Hear the pathetic enumeration of the great poet.
If reason (I mean abstract reason, derived from inquiries a priori) be not alike mute with regard to all questions concerning cause and effect, this sentence at least it will venture to pronounce, That a mental world, or universe of ideas, requires a cause as much, as does a material world, or universe of objects; and, if similar in its arrangement, must require a similar cause. For what is there in this subject, which should occasion a different conclusion or inference? In an abstract view, they are entirely alike; and no difficulty attends the one supposition, which is not common to both of them.
In such a chain, too, or succession of objects, each part is caused by that which preceded it, and causes that which succeeds it. Where then is the difficulty? But the WHOLE, you say, wants a cause. I answer, that the uniting of these parts into a whole, like the uniting of several distinct countries into one kingdom, or several distinct members into one body, is performed merely by an arbitrary act of the mind, and has no influence on the nature of things. Did I shew you the particular causes of each individual in a collection of twenty particles of matter, I should think it very unreasonable, should you afterwards ask me, what was the cause of the whole twenty. This is sufficiently explained in explaining the cause of the parts.
Look round this universe. What an immense profusion of beings, animated and organised, sensible and active! You admire this prodigious variety and fecundity. But inspect a little more narrowly these living existences, the only beings worth regarding. How hostile and destructive to each other! How insufficient all of them for their own happiness! How contemptible or odious to the spectator! The whole presents nothing but the idea of a blind Nature, impregnated by a great vivifying principle, and pouring forth from her lap, without discernment or parental care, her maimed and abortive children!
You need only look around you, replied Philo, to satisfy yourself with regard to this question. A tree bestows order and organisation on that tree which springs from it, without knowing the order; an animal in the same manner on its offspring; a bird on its nest; and instances of this kind are even more frequent in the world than those of order, which arise from reason and contrivance. To say, that all this order in animals and vegetables proceeds ultimately from design, is begging the question; nor can that great point be ascertained otherwise than by proving, a priori, both that order is, from its nature, inseparably attached to thought; and that it can never of itself, or from original unknown principles, belong to matter.
As every enquiry, which regards religion, is of the utmost importance, there are two questions in particular, which challenge our attention, to wit, that concerning its foundation in reason, and that concerning its origin in human nature. Happily, the first question, which is the most important, admits of the most obvious, at least, the clearest, solution. The whole frame of nature bespeaks an intelligent author; and no rational enquirer can, after serious reflection, suspend his belief a moment with regard to the primary principles of genuine Theism and Religion. But the other question, concerning the origin of religion in human nature, is exposed to some more difficulty. The belief of invisible, intelligent power has been very generally diffused over the human race, in all places and in all ages; but it has neither perhaps been so universal as to admit of no exception, nor has it been, in any degree, uniform in the ideas, which it has suggested. Some nations have been discovered, who entertained no sentiments of Religion, if travellers and historians may be credited; and no two nations, and scarce any two men, have ever agreed precisely in the same sentiments.
We may observe, that, notwithstanding the dogmatical, imperious style of all superstition, the conviction of the religionists, in all ages, is more affected than real, and scarcely ever approaches, in any degree, to that solid belief and persuasion, which governs us in the common affairs of life. Men dare not avow, even to their own hearts, the doubts which they entertain on such subjects: They make a merit of implicit faith; and disguise to themselves their real infidelity, by the strongest asseverations and most positive bigotry. But nature is too hard for all their endeavours, and suffers not the obscure, glimmering light, afforded in those shadowy regions, to equal the strong impressions, made by common sense and by experience. The usual course of men’s conduct belies their words, and shows, that their assent in these matters is some unaccountable operation of the mind between disbelief and conviction, but approaching much nearer to the former than to the latter.
The universal propensity to believe in invisible, intelligent power, if not an original instinct, being at least a general attendant of human nature, may be considered as a kind of mark or stamp, which the divine workman has set upon his work; and nothing surely can more dignify mankind, than to be thus selected from all other parts of the creation, and to bear the image or impression of the universal Creator. But consult this image, as it appears in the popular religions of the world. How is the deity disfigured in our representations of him! What caprice, absurdity, and immorality are attributed to him! How much is he degraded even below the character, which we should naturally, in common life, ascribe to a man of sense and virtue!
Though the chain of arguments … were ever so logical, there must arise a strong suspicion, if not an absolute assurance, that it has carried us quite beyond the reach of our faculties, when it leads to conclusions so extraordinary, and so remote from common life and experience. We are got into fairy land, long ere we have reached the last steps of our theory; and there we have no reason to trust our common methods of argument, or to think that our usual analogies and probabilities have any authority. Our line is too short to fathom such abysses.
All the sentiments of the human mind, gratitude, resentment, love, friendship, approbation, blame, pity, emulation, envy, have a plain reference to the state and situation of man, and are calculated for preserving the existence, and promoting the activity of such a being in such circumstances. It seems therefore unreasonable to transfer such sentiments to a supreme existence, or to suppose him actuated by them ; and the phenomena, besides, of the universe will not support us in such a theory. All our ideas, derived from the senses’ are confusedly false and illusive ; and cannot, therefore, be supposed to have place in a supreme intelligence: And as the ideas of internal sentiment, added to those of the external senses, compose the whole furniture of human understanding, we may conclude, that none of the materials of thought are in any respect similar in the human and in the divine intelligence. Now, as to the manner of thinking; how can we make any comparison between them, or suppose them anywise resembling? Our thought is fluctuating, uncertain, fleeting, successive, and compounded; and were we to remove these circumstances, we absolutely annihilate its essence, and it would, in such a case, be an abuse of terms to apply to it the name of thought or reason. At least, if it appear more pious and respectful (as it really is) still to retain these terms, when we mention the Supreme Being, we ought to acknowledge, that their meaning, in that case, is totally incomprehensible; and that the infirmities of our nature do not permit us to reach any ideas, which in the least correspond to the ineffable sublimity of the divine attributes.
Thus there is a difference between having an opinion that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet, and having a sense of its sweetness. A man may have the former, that knows not how honey tastes; but a man can’t have the latter, unless he has an idea of the taste of honey in his mind. So there is a difference between believing that a person is beautiful, and having a sense of his beauty. The former may be obtained by hearsay, but the latter only by seeing the countenance. There is a wide difference between mere speculative, rational judging anything to be excellent, and having a sense of its sweetness, and beauty. The former rests only in the head, speculation only is concerned in it; but the heart is concerned in the latter. When the heart is sensible of the loveliness of a thing, that the idea of it is sweet and pleasant to his soul; which is a far different thing from having a rational opinion that is excellent.
In saying, therefore, that things are not good according to any standard of goodness, but simply by the will of God, it seems to me that one destroys, without realizing it, all the love of God and all his glory; for why praise him for what he has done, if he would be equally praiseworthy in doing the contrary? Where will be his justice and his wisdom if he has only a certain despotic power, if arbitrary will takes the place of reasonableness, and if in accord with the definition of tyrants, justice consists in that which is pleasing to the most powerful?
Wherefore, we shall in the next place declare, what this idea of God is, or what is that thing, whose existence they that affirm, are called Theists, and they who deny, Atheists. In order whereunto, we must first lay down this lemma, or preparatory proposition — that as it is generally acknowledged, that all things did not exist from eternity, such as they are, unmade, but that some things were made and generated or produced; so it is not possible that all things should be made neither, but there must of necessity be something self-existent from eternity, and unmade; because if there had been once nothing, there could never have been any thing. The reason of which is so evident and irresistible, that even the Atheists confess themselves conquered by it, and readily acknowledge it for an indubitable truth, that there must be something αγεννηιον, something which was never made or produced — and which therefore is the cause of those other things that are made, something … that was self-originated and self-existing … Wherefore all the question now is, what is this … which is the cause of all other things that are made. ¶ Now there are two grand opinions opposite to one another concerning it; for, first, some contend, that the only self-existent, unmade and incorruptible thing, and first principle of all things, is senseless matter; that is, matter either perfectly dead and stupid, or at least devoid of all animalish and conscious life. But because this is really the lowest and most imperfect of all beings, others on the contrary judge it reasonable … that the only unmade thing, which was the principle, cause, and original of all other things, was not senseless matter, but a perfect conscious understanding nature, or mind. And these are they, who are strictly and properly called Theists, who affirm, that a perfectly conscious understanding being, or mind, existing of itself from eternity, was the cause of all other things; and they, on the contrary, who derive all things from senseless matter, as the first original, and deny that there is any conscious understanding being self-existent or unmade, are those that are properly called Atheists.
I have never contemplated anything higher than the reformation of my own opinions, and basing them on a foundation wholly my own. And although my own satisfaction with my work has led me to present here a draft of it, I do not by any means therefore recommend to every one else to make a similar attempt. Those whom God has endowed with a larger measure of genius will entertain, perhaps, designs still more exalted; but for the many I am much afraid lest even the present undertaking be more than they can safely venture to imitate. The single design to strip one’s self of all past beliefs is one that ought not to be taken by every one. The majority of men is composed of two classes, for neither of which would this be at all a befitting resolution: in the first place, of those who with more than a due confidence in their own powers, are precipitate in their judgments and want the patience requisite for orderly and circumspect thinking; whence it happens, that if men of this class once take the liberty to doubt of their accustomed opinions, and quit the beaten highway, they will never be able to thread the byeway that would lead them by a shorter course, and will lose themselves and continue to wander for life; in the second place, of those who, possessed of sufficient sense or modesty to determine that there are others who excel them in the power of discriminating between truth and error, and by whom they may be instructed, ought rather to content themselves with the opinions of such than trust for more correct to their own Reason.
When it is said that what God wishes is just, and that what He does not wish is unjust, we must not understand that if God wished anything improper it would be just, simply because he wished it. For if God wishes to lie, we must not conclude that it is right to lie, but rather that he is not God. For no will can ever wish to lie, unless truth in it is impaired, nay, unless the will itself be impaired by forsaking truth. When, then, it is said: “If God wishes to lie,” the meaning is simply this: “If the nature of God is such as that he wishes to lie;” and, therefore, it does not follow that falsehood is right, except it be understood in the same manner as when we speak of two impossible things: “If this be true, then that follows; because neither this nor that is true;” as if a man should say: “Supposing water to be dry, and fire to be moist;” for neither is the case. Therefore, with regard to these things, to speak the whole truth: If God desires a thing, it is right that he should desire that which involves no unfitness. For if God chooses that it should rain, it is right that it should rain; and if he desires that any man should die, then is it right that he should die. Wherefore, if it be not fitting for God to do anything unjustly, or out of course, it does not belong to his liberty or compassion or will to let the sinner go unpunished who makes no return to God of what the sinner has
We do no injustice or dishonor to God, but give him thanks with all the heart, praising and proclaiming the ineffable height of his compassion. For the more astonishing a thing it is and beyond expectation, that he has restored us from so great and deserved ills in which we were, to so great and unmerited blessings which we had forfeited; by so much the more has he shown his more exceeding love and tenderness towards us. For did they but carefully consider how fitly in this way human redemption is secured, they would not ridicule our simplicity, but would rather join with us in praising the wise beneficence of God. For, as death came upon the human race by the disobedience of man, it was fitting that by man’s obedience life should be restored. And, as sin, the cause of our condemnation, had its origin from a woman, so ought the author of our righteousness and salvation to be born of a woman. And so also was it proper that the devil, who, being man’s tempter, had conquered him in eating of the tree, should be vanquished by man in the suffering of the tree which man bore. Many other things also, if we carefully examine them, give a certain indescribable beauty to our redemption as thus procured.