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 “Of
all the relations which the human mind sustains, that which
subsists between the Creator and his creatures, the Supreme
Lawgiver and his subjects, is the highest and the best. This
relation arises from the nature of a creature in general, and
the constitution of the human mind in particular; the noblest
powers and affections of which point to an Universal Mind, and
would be imperfect and abortive without such a direction. How
lame then must that system of morals be, which leaves a Deity
out of the question! How disconsolate, and how destitute of its
firmest support!
It
does not appear, from any true history or experience of the mind’s
progress, that any man, by any formal deduction of his
discursive powers, ever reasoned himself into the belief a God.
Whether such a belief is only some natural anticipation of soul;
or is derived from father to son, and from one man to another,
in the way of tradition; or is suggested to us in consequence of
an immutable law of our nature, on beholding the august aspect
and beautiful order of the universe; we will not pretend to
determine. What seems most agreeable to experience is, that a
sense of its beauty and grandeur, and the admirable fitness of
one thing to another in its vast apparatus, leads the mind
necessarily and unavoidably to a perception of design, or of a
designing cause, the origin of all, by a progress as simple and
natural as that by which a beautiful picture or a fine building
suggests to us the idea of an excellent artist. For it seems to
hold universally true, that wherever we discern a tendency or
cooperation of things towards a
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certain end, or producing a common effect;
there, by a necessary law of association, we apprehend design, a
designing energy or cause.
It
is evident, from the slightest survey of morals, that how
punctual soever one may be in performing the duties which result
from our relations to mankind; yet to be quite deficient in
performing those which arise from our relation to the Almighty,
must argue a strange perversion of reason or depravity of heart.
If imperfect degrees of worth attract our veneration, and if the
want of it would imply an insensibility, or, which is worse, an
aversion to merit; what lameness of affection, and immorality of
character, must it be, to be unaffected with, and much more to
be ill-affected to, a Being of superlative worth! To love
society, or particular members of it, and yet a have no sense of
our connection with its Head, no affection to our common Parent
and Benefactor; to be concerned. about the approbation or
censure of our fellow-creatures, and yet to feel nothing of this
kind towards Him who sees and weighs our actions with unerring
wisdom and justice, and can fully reward or punish them; betrays
equal madness and partiality of mind. It is plain, therefore,
beyound all doubt, that some regards are due to the great Father
of all, in whom every lovely and adorable quality combines to
inspire veneration and homage.”
From
Vol. 3, p.296, FIRST edition, Encyclopaedia Britannica; 1771.
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