ded wholly in the family of
Shem is manifest; but when the progenies of Ham and Japhet swarmed into
colonies, and those colonies were subdivided into many others, in
process of time their descendants lost by little and little the
primitive and purer rites of divine worship, retaining only the notion
of one Deity; to which succeeding generations added others: for men
took their degrees in those ages from conquerors to gods. Revelation
being thus eclipsed to almost all mankind, the light of nature, as the
next in dignity, was substituted; and that is it which St Paul concludes
to be the rule of the heathens, and by which they are hereafter to be
judged. If my supposition be true, then the consequence which I have
assumed in my poem may be also true; namely, that Deism, or the
principles of natural worship, are only the faint remnants or dying
flames of revealed religion in the posterity of Noah: and that our
modern philosophers--nay, and some of our philosophising divines--have
too much exalted the faculties of our souls, when they have maintained
that by their force mankind has been able to find out that there is one
supreme agent or intellectual Being which we call God: that praise and
prayer are his due worship; and the rest of those deducements, which I
am confident are the remote effects of revelation, and unattainable by
our discourse, I mean as simply considered, and without the benefit of
divine illumination. So that we have not lifted up ourselves to God, by
the weak pinions of our reason, but he has been pleased to descend to
us; and what Socrates said of him, what Plato writ, and the rest of the
heathen philosophers of several nations, is all no more than the
twilight of revelation, after the sun of it was set in the race of Noah.
That there is something above us, some principle of motion, our reason
can apprehend, though it cannot discover what it is by its own virtue.
And, indeed, it is very improbable, that we, who by the strength of our
faculties cannot enter into the knowledge of any Being, not so much as
of our own, should be able to find out by them, that supreme nature,
which we cannot otherwise define than by saying it is infinite; as if
infinite were definable, or infinity a subject for our narrow
understanding. They who would prove religion by reason, do but weaken
the cause which they endeavour to support: it is to take away the
pillars from our faith, and to prop it only with a twig; it is to design