SECTION II. OF THE TRADITIONS OF OUR FOREFATHERS
It may be objected, that the far greater part of mankind believe according to the tradition of their forefathers, without examining into the grounds of it, and that argumentative deductions from the reason and nature of things, have, with the bulk of them, but little or no influence on their faith. Admitting this to have been too much the case, and that many of them have been blameable for the omission of cultivating or improving their reason, and for not forming a better judgment concerning their respective traditions, or a juster and more exalted faith; yet this does not at all invalidate the foregoing arguments respecting the nature of faith: for though it be admitted that most of the human race do not, or will not reason, with any considerable degree of propriety, on the traditions of their forefathers, but receive them implicitly, they nevertheless establish this one proposition in their minds, right or wrong, that their respective traditions are right, for none could believe in them were they possessed of the knowledge that they were wrong. And as we have a natural bias in favor of our progenitors, to whose memory a tribute of regard is justly due, and whose care in handing down from father to son such notions of religion and manners, as they supposed would be for the well being and happiness of their posterity in this and the coming world, naturally endears tradition to us, and prompts us to receive and venerate it. Add to this, that the priests of every denomination are "instant in season and out of season," in inculcating and instilling the same tenets, which, with the foregoing considerations, induces mankind in general to give at least a tacit consent to their respective traditions, and without a thorough investigation thereof, believe them to be right and very commonly infallible, although their examinations are not attended with argumentative reasonings, from the nature of things; and in the same proportion as they may be supposed to fall short of conclusive arguing on their respective traditions they cannot fail to be deceived in the rationality of their faith.
But after all it may be that some of the human race may have been traditionally or accidentally right, in many or most respects. Admitting it to be so, yet they cannot have any rational enjoyment of it, or understand wherein the truth of the premised right tradition consists, or deduce any more satisfaction from it, than others whose traditions may be supposed to be wrong; for it is the knowledge of the discovery of truth alone, which is gratifying to that mind who contemplates its superlative beauty.
That tradition has had a powerful influence on the human mind is universally admitted, even by those who are governed by it in the articles or discipline of their faith; for though they are blind with respect to their own superstition, yet they can perceive and despise it in others. Protestants very readily discern and expose the weak side of Popery, and Papists are as ready and acute in discovering the errors of heretics. With equal facility do Christians and Mahometans spy out each others inconsistencies and both have an admirable sagacity to descry the superstition of the heathen nations. Nor are the Jews; wholly silent in this matter; "O God the heathen are come into thine inheritance, thy holy temple have they defiled." What abomination must this have been in the opinion of a nation who had monopolized all religion to themselves! Monstrous vile heathen, that they should presume to approach the sanctum sanctorum! The Christians call the Mahometans by the odious name of infidels, but the Musslemen, in their opinion, cannot call the Christians by a worse name than that which they have given themselves, they therefore call them Christians.
What has been already observed upon tradition, is sufficient to admonish us of its errors and superstitions, and the prejudices to which a bigoted attachment thereto exposes us, which is abundantly sufficient to excite us to a careful examination of our respective traditions, and not to rest satisfied until we have regulated our faith by reason.