UNIVERSITY

ON NATURAL RELIGION.

CATALONIA

and refinement in manners, did their sentiments concerning the nature, character, and offices of their gods, become more refined; although a large portion of anthropormophism remained in their creeds. Nor will unworthy notions be entirely banished from the mind, until we shall have fully ascertained the nature of moral perfection, and have learned to draw just inference from that knowledge.

But

In our analysis of the Passions it was observed, that they originated from the two primary or cardinal affections of LOVE and HATRED. it was also shewn, that these are resolvable into that one grand principle,-the love of good, of well being, or happiness. We have also shewn, that these passions and affections possess various characters: some are considered as innocent, others as criminal; some manifest superior excellence in a character; some superior deformity; some arise from our wants, desires, and apprehensions; some from our acquisitions, or from expectations of good; some from our sufferings; some are the sources of all the happiness our nature can possess; and others of all its misery. It has been further proved, that the affections which promote our happiness, in various degrees, and in various ways, possess different modifications of Love as essential ingredients; and that the

attention is always fixed upon some apparent good, by which are excited the pleasing sensations of hope, joy, satisfaction, benevolence, gratitude, admiration, &c.&c. It has also been shewn, that Hatred and Aversion are concomitant with unhappiness, in all its modifications; for evil is the most conspicuous in all their existing causes. These aversions are manifest in anger, sorrow, fear. It was farther remarked, that the most noble affections are those in which we discern that the mind is warmly interested in the welfare of another; and the most ignoble, are those which are designedly productive of misery, or wish evil to others.

With this short summary in view, we may easily ascertain which of the Passions are totally unworthy of the divine Being, and inconsistent with his attributes.

It is self-evident that none of those passions can be ascribed to God, which arise from suffering of evil, or apprehensions of its approach; or from the privation of good. No dangers can awaken fearful apprehensions, no loss can inspire grief, no error can occasion repentance. That Being who is above all controul, who is actuated by the best of principles, to effect the best of purposes, whose wisdom foresees the most remote consequences in every determination of

his will; who cannot be unjust to any of his creatures, that Being must be an eternal stranger to sorrow, repentance, self-reproach, and dread.

Weak and frail beings are naturally struck with awe at a power which is capable to do them an injury, and which no one can avert. They know that their own revengeful passions are quickly excited by a sense of injuries; and that a consciousness of having offended, fills them with dismay. Hence it is, that the first attribute that attracts the notice of the ignorant is irresistible power. Fear is the first, the strongest, and, perhaps, the only incitement to the worship of superior beings, in minds totally uncultivated. Oblations of praise and thanksgivings, are secondary; they are generally occasional and transient. The performance of any religious act, expressive of gratitude, is an indication that the mind is emerging from barbarism. Although Fear could not make the gods, but phænomena, which manifested a power superior to every thing human, and, consequently, exciting fear, yet it certainly armed these gods with terror. Fear is not only the first, and the strongest, but it is the most permanent of all the Passions. The terror that has been impressed upon young and tender minds,

by the superstitious tales of the nursery, is not always removed by a subsequent conviction of their absurdity.

These considerations may, perhaps, explain the reason why numbers who have formed very exalted sentiments of the divinity, are still prone to connect the idea of personal wrath, anger, or displeasure, at offences committed against the laws of God. They seem disposed to think that a resentment is excited, in the divine mind, against the sins of men, in a manner analogous to the sensations experienced by human beings from similar causes. The numerous and aggravated crimes committed by dependant creatures, surrounded with blessings, and endowed with powers which might be subservient to the highest purposes, are in themselves provocations of the greatest magnitude, and might justify the severest manifestations of indignant wrath; but that the all-perfect mind is not subjected to the passion of Anger, is demonstrable from the effects of that passion in us, the manner in which it is excited, and the nature of its exciting

causes.

Although the anger of man should be justified by the provocations received, although its exercise should not exceed the boundaries of justice or discretion, and although the desire to

punish, to which the mind is instinctively prompted, may produce beneficial effects; yet it is a turbulent emotion which every wise man attempts to subdue. It disturbs every calmer and more refined pleasure; and it is totally inconsistent with that fullness of enjoyment, which is alone to be found in the indulgence of the benevolent and complacential affections.

If the transports of passion be so comfortless in the human breast; if they disrange the whole frame, and render it difficult to return to a placid state of mind, how tremendous the effects upon the supreme Being must be deemed, by those who think him altogether such an one as ourselves! They would be infinite in their intenseness! Every cause of anger being founded in justice, and causes perpetually recurring, effects would be reiterated to an infinite accumulation!

The paroxysms of Anger are always excited in us by the sudden surprise of a recent provocation, by which they are distinguished from habitual resentment, or permanent disapprobation. But no excitement of this nature can affect that mind which fore-knows every event, has pre-ordained every principle of action within us, and is intimately acquainted with the result.

The wrath of man is excited or quickened by a sense of personal injury experienced or appre