Secondly, Neither was it by any mutual intelligence of governors among themselves to keep people in subjection to them. If it were a political design at first, it seems it met with the general nature of mankind very ready to give it entertainment.
1. It is unaccountable how this should come to pass. It must be either by a joint assembly of them, or a mutual correspondence. If by an assembly, who were the persons? Let the name of any one be mentioned. When was the time? Where was the place of this appearance? By what authority did they meet together? Who made the first motion, and first started this great principle of policy? By what means could they assemble from such distant parts of the world? Human histories are utterly silent in it, and the Scripture, the ancientest history, gives an account of the attempt of Babel, but not a word of any design of this nature. What mutual correspondence could such have, whose interests are for the most part different, and their designs contrary to one another? How could they, who were divided by such vast seas, have this mutual converse? How could those who were different in their customs and manners, agree so unanimously together in one thing to gull the people? If there had been such a correspondence between the governors of all nations, what is the reason some nations should be unknown to the world till of late times? How could the business be so secretly managed, as not to take vent, and issue in a discovery to the world? Can reason suppose so many in a joint conspiracy, and no man’s conscience in his life under sharp afflictions, or on his death‑bed, when conscience is most awakened, constrain him to reveal openly the cheat that beguiled the world? How came they to be so unanimousin this notion, and to differ in their rites almost in every country? why could they not agree in one mode of worship throughout all the world, as well as in this universal notion? If there were not a mutual intelligence, it cannot be conceived how in every nation such a state‑engineer should rise up with the same trick to keep people in awe. What is the reason we cannot find any law in any one nation to constrain men to the belief of the existence of a God, since politic stratagems have been often fortified by laws? Besides, such men make use of principles received to effect their contrivances, and are not so impolitic as to build designs upon principles that have no foundation in nature. Some heathen lawgivers have pretended a converse with their gods, to make their laws be received by the people with a greater veneration, and fix with stronger obligation the observance and perpetuity of them; but this was not the introducing a new principle, but the supposition of an old received notion, that there was a God, and an application of that principle to their present design. The pretence had been vain had not the notion of a God been ingrafted.Politicians are so little possessed with a reverence of God, that the first mighty one in the Scripture (which may reasonably gain with the atheist the credit of the ancientest history in the world), is represented without any fear of God.[34] An invader and oppressor of his neighbors, and reputed the introducer of a new worship, and being the first that built cities after the flood (as Cain was the first builder of them before the flood), built also idolatry with them, and erected a new worship, and was so far from strengthening that notion the people had of God, that he endeavored to corrupt it. The first idolatry in common histories being noted to proceed from that part of the world;the ancientest idol being at Babylon, and supposed to be first invented by this person: whence, by the way, perhaps Rome is in the Revelations called Babylon, with respect to that similitude of their saint‑worship, to the idolatry first set up in that place.[35] ’Tis evident politicians have often changed the worship of a nation, but it is not upon record that the first thoughts of an object of worship ever entered into the minds of people by any trick of theirs.
But to return to the present argument, the being of a God is owned by some nations that have scarce any form of policy among them. ’Tis as wonderful how any wit should hit upon such an invention, as it is absurd to ascribe it to any human device, if there were not prevailing arguments to constrain the consent. Besides, how is it possible they should deceive themselves? What is the reason the greatest politicians have their fears of a Deity upon their unjust practices, as well as other men they intend to befool? How many of them have had forlorn consciences upon a death‑bed, upon the consideration of a God to answer an account to in another world? Is it credible they should be frighted by that wherewith they knew they beguiled others? No man satisfying his pleasures would imposesuch a deceit upon himself to render and make himself more miserable than the creatures he hath dominion over.
2. It is unaccountable how it should endure so long a time; that this policy should be so fortunate as to gain ground in the consciences of men, and exercise an empire over them, and meet with such an universal success. If the notion of a God were a state‑engine, and introduced by some political grandees, for the ease of government, and preserving people with more facility in order, how comes it to pass the first broachers of it were never upon record? There is scarce a false opinion vented in the world, but may, as a stream, be traced to the first head and fountain. The inventors of particular forms of worship are known; and the reasons why they prescribed them known; but what grandee was the author of this? Who can pitch a time and person that sprung up this notion? If any be so insolent as to impose a cheat, he can hardly be supposed to be so successful as to deceive the whole world for many ages: impostures pass not free through the whole world without examination and discovery: falsities have not been universally and constantly owned without control and question. If a cheat imposeth upon some towns and countries, he will be found out by the more piercing inquiries of other places; and it is not easy to name any imposture that hath walked so long in its disguise in the world, without being unmasked and whipped out by some nation or other. If this had been a mere trick, there would have been as much craft in some to discern it as there was in others to contrive it. No man can be imagined so wise in a kingdom, but others may be found as wise as himself: and it is not conceivable, that so many clear‑sighted men in all ages should be ignorant of it, and not endeavour to free the world from so great a falsity.It cannot be found that a trick of state should always beguile men of the most piercing insights, as well as the most credulous: that a few crafty men should befool all the wise men in the world, and the world lie in a belief of it and never like to be freed from it.[36] What is the reason the succeeding politicians never knew this stratagem; since their maxims are usually handed to their successors.[37]
This persuasion of the existence of God, owes not itself to any imposture or subtility of men: if it had not been agreeable to common nature and reason, it could not so long have borne sway. The imposed yoke would have been cast off by multitudes; men would not have charged themselves with that which was attended with consequences displeasing to the flesh, and hindered them from a full swing of their rebellious passions; such a shackle would have mouldered of itself, or been broke by the extravagances human nature is inclined unto. The wickedness of men, without question, hath prompted them to endeavour to unmask it, if it were a cosenage, but could never yet be so successful as to free the world from a persuasion, or their own consciences from the tincture of the existence of a Deity. It must be therefore of an ancienter date than the craft of statesmen, and descend into the world with the first appearance of human nature.Time, which hath rectified many errors, improves this notion, makes it shock down its roots deeper and spread its branches larger.
It must be a natural truth that shines clear by the detection of those errors that have befooled the world, and the wit of man is never able to name any human author that first insinuated it into the beliefs of men.
Thirdly, Nor was it fear first introduced it. Fear is the consequent of wickedness. As man was not created with any inherent sin, so he was not created with any terrifying fears; the one had been against the holiness of the Creator, the other against his goodness: fear did not make this opinion, but the opinion of the being of a Deity was the cause of this fear, after his sense of angering the Deity by his wickedness. The object of fear is before the act of fear; there could not be an act of fear exercised about the Deity, till it was believed to be existent, and not only so, but offended: for God as existent only, is not the object of fear or love; it is not the existence of a thing that excites any of those affections, but the relation a thing bears to us in particular.God is good, and so the object of love, as well as just, and thereby the object of fear. He was as much called Love,[38] and Mens, or Mind, in regard of his goodness and understanding, by the heathens, as much as by any other name. Neither of those names were proper to insinuate fear; neither was fear the first principle that made the heathens worship a God; they offered sacrifices out of gratitude to some, as well as to other, out of fear; the fear of evils in the world, and the hopes of relief and assistance from their gods, and not a terrifying fear of God, was the principal spring of their worship. When calamities from the hands of men, or judgments by the influences of Heaven were upon them, they implored that which they thought a deity; it was not their fear of him, but a hope in his goodness, and persuasion of remedy from him, for the averting those evils that rendered them adorers of a God:if they had not had pre‑existing notions of his being and goodness, they would never have made addresses to him, or so frequently sought to that they only apprehended as a terrifying object.[39] When you hear men calling upon God in a time of affrighting thunder, you cannot imagine that the fear of thunder did first introduce the notion of a God, but implies, that it was before apprehended by them, or stamped upon them, though their fear doth at present actuate that belief, and engage them in a present exercise of piety;and whereas the Scripture saith, “The fear of God is the beginning of wisdom,”[40] or of all religion; it is not understood of a distracted and terrifying fear, but a reverential fear of him, because of his holiness; or a worship of him, a submission to him, and sincere seeking of him.
Well, then, is it not a folly for an atheist to deny that which is the reason and common sentiment of the whole world; to strip himself of humanity, run counter to his own conscience, prefer a private before an universal judgment, give the lie to his own nature and reason, assert things impossible to be proved, nay, impossible to be acted, forge irrationalities for the support of his fancy against the commonpersuasion of the world, and against himself, and so much of God as is manifest in him and every man?[41]
Reason II. It is a folly to deny that which all creatures or all things in the world manifest.[42] Let us view this in Scripture, since we acknowledge it, and after consider the arguments from natural reason.
The apostle resolves it (Rom. i. 19, 20), “The invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” They know, or might know, by the things that were made, the eternity and power of God; their sense might take a circuit about every object, and their minds collect the being and something of the perfections of the Deity. The first discourse of the mind upon the sight of a delicate piece of workmanship, is the conclusion of the being of an artificer, and the admiration of his skill and industry. The apostle doth not say, the invisible things of God are believed, or they have an opinion of them, but they are seen, and clearly seen. They are like crystal glasses, which give a clear representation of the existence of a Deity, like that mirror, reported to be in a temple in Arcadia, which represented to the spectator, not his own face, but the image of that deity which he worshipped. The whole world is like a looking‑glass, which, whole and entire, represents the image of God, and every broken piece of it, every little shred of a creature doth the like; not only the great ones, elephants and the leviathan, but ants, flies, worms, whose bodies rather than names we know: the greater cattle and the creeping things (Gen. i. 24); not naming there any intermediate creature, to direct us to view him in the smaller letters, as well as the greater characters of the world.His name is “glorious,” and his attributes are excellent “in all the earth;”[43] in every creature, as the glory of the sun is in every beam and smaller flash; he is seen in every insect, in every spire of grass. The voice of the Creator is in the most contemptible creature.The apostle adds, that they are so clearly seen, that men are inexcusable if they have not some knowledge of God by them; if they might not certainly know them, they might have some excuse: so that his existence is not only probably, but demonstratively proved from the things of the world.[44]