The doctrine of one supreme deity, the author of nature, is very ancient, has spread itself over great and populous nations, and among them has been embraced by all ranks and conditions of men: But whoever thinks that it has owed its success to the prevalent force of those invincible reasons, on which it is undoubtedly founded, would show himself little acquainted with the ignorance and stupidity of the people, and their incurable prejudices in favour of their particular superstitions. Even at this day, and in EUROPE, ask any of the vulgar, why he believes in an omnipotent creator of the world; he will never mention the beauty of final causes, of which he is wholly ignorant: He will not hold out his hand, and bid you contemplate the suppleness and variety of joints in his fingers, their bending all one way, the counterpoise which they receive from the thumb, the softness and fleshy parts of the inside of his hand, with all the other circumstances, which render that member fit for the use, to which it was destined. To these he has been long accustomed; and he beholds them with listlessness and unconcern. He will tell you of the sudden and unexpected death of such a one: The fall and bruise of such another:
The excessive drought of this season: The cold and rains of another. These he ascribes to the immediate operation of providence: And such events, as, with good reasoners, are the chief difficulties in admitting a supreme intelligence, are with him the sole arguments for it.
Many theists, even the most zealous and refined, have denied a particular providence, and have asserted, that the Sovereign mind or first principle of all things, having fixed general laws, by which nature is governed, gives free and uninterrupted course to these laws, and disturbs not, at every turn, the settled order of events by particular volitions. From the beautiful connexion, say they, and rigid observance of established rules, we draw the chief argument for theism; and from the same principles are enabled to answer the principal objections against it. But so little is this understood by the generality of mankind, that, wherever they observe any one to ascribe all events to natural causes, and to remove the particular interposition of a deity, they are apt to suspect him of the grossest infidelity. A little philosophy, says lord BACON, makes men atheists:
A great deal reconciles them to religion. For men, being taught, by superstitious prejudices, to lay the stress on a wrong place; when that fails them, and they discover, by a little reflection, that the course of nature is regular and uniform, their whole faith totters, and falls to ruin. But being taught, by more reflection, that this very regularity and uniformity is the strongest proof of design and of a supreme intelligence, they return to that belief, which they had deserted;and they are now able to establish it on a firmer and more durable foundation.
Convulsions in nature, disorders, prodigies, miracles, though the most opposite to the plan of a wise superintendent, impress mankind with the strongest sentiments of religion;the causes of events seeming then the most unknown and unaccountable. Madness, fury, rage, and an inflamed imagination, though they sink men nearest to the level of beasts, are, for a like reason, often supposed to be the only dispositions, in which we can have any immediate communication with the Deity.
We may conclude, therefore, upon the whole, that, since the vulgar, in nations, which have embraced the doctrine of theism, still build it upon irrational and superstitious principles, they are never led into that opinion by any process of argument, but by a certain train of thinking, more suitable to their genius and capacity.