The Existence of God and the Immortality of the Soul, Chapter 6
CHAP. VI.CHAP. VI.
The Belief of the Deity no Politick Invention. The asserting that 'tis necessary to preserve States in order, is a strong proof of its truth. No History intimates when this belief was introduc'd into the World. The continuance of it, argues that its rise was not from a Civil Decree. Princes themselves are under the fears of the Deity. The multitude of false Gods does not prejudice the natural notion of one true God. Idolatry was not universal. The Worship of the only true God is preserved where Idolatry is abolish'd.
II. 'TIs objected, that the belief of the Deity was at first introduc'd by the special invention of some in power to preserve the civil Sate; and that Religion is onelyonly a politick curb to restrain the wild exorbitance and disorders of the multitude. This admits of an easie refutation.
1. Those corrupted minds that from pride or sensuality presum'd to exempt Men from the Tribunal of Heaven, yet affirm'd that a City might rather be preserved without Fire and Water, the most necessary Elements, than without the religious belief of a God. Egregious lovers of mankind! and therefore worthy of esteem and credit, since they divulge that Doctrine, that if believed, the World must fall into dreadful confusion by their own acknowledgment. But such is the Divine force of Truth, that its enemies are constrain'd to give Testimony to it; For is it conceiveable that an error not in a light question, but in the Supreme Object of the Mind, should be the root of all the Vertues that support the Civil State, and Truth if discovered should have a fatal consequence on Government, subvert all Societies, and expose them to the greatest dangers? How can they reconcile this with their declared principle, that the natural end of Man is the knowledge of Truth? It were less strange that the constant feeding on deadly Poyson, should be requisit to preserve the natural life in health and vigour, and that the most proper food should be pernicious to it. So that the objection if rightly consider'd will confirm the Religious belief of a Deity. Indeed 'tis evident that all Civil Powers suppose the notion of a God to be an inseparable property of humane nature, and thereby make their authority sacred in the esteem of the People, as derived from the Universal Monarch.
2. They can give no account of what they so boldly assert. What Historian ever recorded, that in such an age, such a Prince introduc'd the belief of a Deity to make obedience to his Law's, to be a point of Religion. 'Tis true, Politicians have sometimes used artifice and deceit to accomplish their ends. Lycurgus pretended the direction of Apollo, and Numa of the Nymph Egeria, to recommend their Laws to the People. Scipio and Sertorious made some other God to be of their Council of Warr, to encourage their Souldiers in dangerous interprises. But this mask only deceived the ignorant. The more intelligent discern'd the finess of their politick contrivance.
3. Is it conceiveable that the belief of the Deity, if its original were from a civil decree, should remain in force so long in the World? False opinions in Philosophy, adorn'd with great eloquence by the inventors, and zealously defended for a time by their followers, though opposit to no Mans profit or pleasure, yet have lost their credit by further inquiries. And if the notion of a God were*Non tam stabilis opinio perm ineret, nec confirmaretur diuturnitate temporis, nec una cum saeculi aetatibus hominum que invererare potuisset. Cic. sophisticate Gold, though authorized with the Royal stamp, could it have endured the Touchstone, and the Fire for so many ages without discovery? could it have past the test of so many searching Wits, that never had a share in Government? can we rationally suppose that in such a succession of time no discontented person, when the yoke of Government was uneasie, should disclose the arts of affrightment, and release the People from imaginary terrours, that with courage they might resume their liberty? 'Tis a true observation, no single person can deceive all, nor be deceived by all. Now if there be no God, one person has deceived all by introducing the general belief of a God into the World, and every one is deceived by all, believing so from the Universal Authority of Mankind.
4. The greatest Princes are under the awful impressions of the Deity. Those rais'd to the highest Thrones are not free from inward anxieties, when the guilty Conscience cites them before his dreadful Tribunal. Of this we have their unfeigned Declarations in the times of their distress. Now 'tis unconceivable they would voluntarily preplex themselves with a fancy of their own creating, and dread that as a real Being, which they know to be feigned. This pretence therefore cannot without an open defiance of Reason be alledged.
3. 'Tis objected that the consent of mankind in the acknowledgment of a God is no full conviction of his existence, because then we must believe the false Gods that were adored in the World.
1. The multitude of Idols created by superstitious fancies is a strong presumption that there is a true God. For all Falshood is supported by some Truth, Deceit is made credible by resemblance. The Heathen Worship though directed amiss, yet proves that a religious inclination is sound in its original, and has a real object to which it tends, otherwise Idolatry the corruption of it had not found such a facility and disposition in Men to receive it.
2. Idolatry hath not been universal in all Ages and Nations. The first causes of it and motives that preserved it are evident. The Nation of the Jews was freed from this general Contagion: for we may as rationally argue from their own Histories concerning their belief and practice, as from the Histories of other Nations. And when a veil of darkness was cast over the Heathen World, some were inlight'ned by true Reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations. The Philosophers privatly condemn'd what in a guilty compliance with the Laws of State they publickly own'd. Nay even the lowest and dullest among the Gentiles generally acknowledged one Supreme God and Lord of all inferior Deities. As Tertullian observes, in their great distresses, guided by the internal instructions of Nature, they invok'd God, not the Gods, to their help.
3. That the belief of one God is a pure emanation from the light of Nature is evident, in that since the extinction of Idolatry, not a spark remaining in many parts of the World, 'tis still preserv'd in its vigor and lustre in the breasts of Men. Since the plurality of Gods have been degraded of their Honour, and their Worships chased out of many Countries, and the ideas of various ancient superstitions are lost, the only true God is served with more solemn veneration. Time, the wise discerner of Truth from Falshood, abolishes the fictions of fancy, but confirms the uncorrupted sentiments of Nature.
To conclude this Discourse; what rational doubt can remain after so strong a witness of the Deity, External from the Universe, Internal from the frame of the humane Soul? If we look through the whole compass of natural Beings, there is not one separately taken, but has some signature of wisdom upon it. As a beam of light passing through a chink in Wall of what figure soever, always forms a circle on the place where 'tis reflected, and by that describes the image of its original, the Sun. Thus God in every one of his Works represents himself tanquam Solis radio scriptum. But the union of all the parts by such strong and sweet bands, is a more pregnant proof of his omnipotent mind. Is it a testimony of great military skill in a General to range an Army compos'd of divers Nations that have grat antipathies between them,foreign. Arist. de Mund. in that Order as renders it victorious in Battel? And is it not a testimony of infinite Providence to dispose all the Hosts of Heaven and Earth so as they joyn successfully for the preservation of Nature? 'Tis astonishing that any should be of such a reprobate mind, as not to be convinc'd by the sight of the World, a visible Word that more gloriosly illustrates the perfections of the Creator, than the sublimest Eloquence,Tantum enim sapientiae in aetate jam fracta dedit, ut Severitatem Tribunalis in Theatri favorem verteret. Hier. Epist. ad Nepot. that conceals what it designs to represent. When Sophocles was accused by his ungrateful Sons, that his Understanding being declin'd with his Age, he was unfit to manage the affairs of his Family; he made no other defence before the Judges, but recited part of a Tragedy newly compos'd by him, and left it to their decision whether there was a failure in his Intellectuals: upon which he was not only absolved, but crown'd with Praises.
What foul ingratitude are those guilty of, who deny the Divine Wisdom, of which there are such clear and powerful demonstrations in the things that are seen? Abhor'd impiety! worthy of the most fiery indignation; and not to be expiated with a single death. None except base stupid spirits that are laps'd and sunk below the rational Nature, (as a noble*foreign. Max. Tyr. orat. prim. quid sit Deus. Philosopher justly censures them) are capable of such prodigious folly and perversness. Yet these are the pretenders to free reason and strength of mind, and with a contemptuous smile despise the sober World, as fetterd with servil Principles, and foolishly soften'd by impressions of an unknown, uncertain being, and value themselves as more knowing than all others, because they contradict all. Ridiculous vanity! as if a blind Man in a crowd sometimes justling one, sometimes another, should with impatience cry out, Do ye not see? when he is under a double blindness, both in his eyes and understanding, not seeing himself, and reproaching those that see, for not seeing. In short, this great Truth shines with so bright an evidence, that all the sons of darkness can never put out, and can only be denied by obstinate Atheism and absurdity.