part of the world never had any such Idea; and that those that have had it, have blotted it out of their Souls, and those that have it most deeply imprinted upon them, are not so sure of it as two and two make four; I briefly answer, That all men ever had and have this Idea in their Souls, nor is it in their power to blot it out, no more then to blow out the Sun with a pair of bellows. Interest, diversion of their Minds to other matters distemper of Body by Sensuality or Melancholy, may hinder the actual contemplation or discovery of this idea, in the Mind, but it cannot radically obliterate it.
2.. For the last alledgement, That it is not so clear as two and two make four; suppose it were true, yet it does not invalid our position. That this Truth we contend for is natural and undeniable. For many Truths on this fide of that easiness at least, if not clearness, cannot but be acknowledged naturally and undeniably true.
3. But now to come more near to the business, and that grand suspicion of Atheists, That this Notion of a God is onely a crafty Figment of Politicians, whereby they would contain the People in Obedience, and that it is they that by their cunning and power have impressed this Character upon the minds of men; I answer, That what is naturally in man already, they cannot put there. They may, I confess, make a Political use of it; as indeed it is not so true as dreadful and detestable, That mere States-men make no conscience of prostituting the most Sacred things that are to their own base trivial Designs. But to argue therefore that there is no such thing as Religion, or a God, because they do so abominably abuse the acknowledgement of them to Political purposes, is as irrationally inferred as if we should contend that there is not naturally any Self-love, love of Wife and Children, desire of Liberty, Riches or Honour, but what Politicians and States-men have conveyed into the hearts of men: because by applying themselves skilfully to these affections, they carry and winde about the People as they please; and by the inflaming of their spirits by their plausible Orations, hurry them many times into an hazzard of losing the very capacity of the injoyment of those hopes that they so fairly and fully spread out before them.
4. The most material Objection that I can conceive can be made against our second Argument from the Idea of God, as it is subjected in our Soul, is this. That this Idea is so plain and conspicuous a Truth, that it cannot but be in an intellectual Subject, and therefore we cannot well argue as we do in the ninth Chapter of our first Book, That this Idea in our Soul was put there that we might come to the knowledge of our Maker; for it is necessarily there, and what is necessary is not of counsel or purpose.
But to this I answer, first, That our Bodies might have been of such a frame that our Minds thereby had been ever hindered or diverted from attending this Idea, though it could not possibly but be there.
And in the second place, That it is not any inconvenience to us to acknowledge, that the Idea of God is such that no intellectual Being can be conceived without it, that is, can be imagined of an intellectual nature, and yet not necessarily acknowledge upon due proposal that this Idea is
