# Observations on Man (6th edition)/Part I/Chapter IV/Section V
### Section VSection V

THE PLEASURES AND PAINS OF THEOPATHY.
Under this class I comprehend all those pleasures and pains, which the contemplation of God, and his attributes, and of our relation to him, raises up in the minds of different persons, or in that of the same person, at different times. And in order to speak with more precision concerning this class of affections, and to deduce them more readily from the theory of these papers, it will be proper first to inquire into the idea of God, as it is found in fact amongst men, particularly amongst Jews and Christians, i.e. to inquire what associations may be observed in fact to be heaped upon, and concur in this word, and the equivalent and related terms and phrases.
First, then, It is probable, that since many actions and attributes belonging to men are, and indeed must be, in common language, applied to God, children, in their first attempts to decypher the word God, will suppose it to stand for a man whom they have never seen, and of whom consequently they form a compound fictitious idea, consisting of parts before generated by men, whom they have seen.
Secondly, When they hear or read, that God resides in heaven, (i.e. according to their conceptions, in the sky, amongst the stars,) that he made all things, that he sees, hears, and knows all things, can do all things, &c. with the many particular modes of expression that are comprehended under these general ones, vivid ideas, which surprise and agitate the mind, (lying upon the confines of pain,) are raised in it; and if they be so far advanced in understanding, as to be affected with apparent inconsistencies and impossibilities in their ideas, they must feel great perplexity of imagination, when they endeavour to conceive and form definite ideas agreeable to the language of this kind, which they hear and read. Now this perplexity will add to the vividness of the ideas, and all together will transfer upon the word God, and its equivalents, such secondary ideas, as may be referred to the heads of magnificence, astonishment, and reverence.
Thirdly, When children hear that God cannot be seen, having no visible shape, no parts; but that he is a spiritual infinite being; this adds much to their perplexity and astonishment, and by degrees destroys the association of the fictitious visible idea before-mentioned with the word God. However, it is probable, that some visible ideas, such as those of the heavens, a fictitious throne placed there, a multitude of angels, &c. still continue to be excited by the word God, and its equivalents, when dwelt upon in the mind.
​Fourthly, When the child hears, that God is the rewarder of good actions, and the punisher of evil ones, and that the most exquisite future happiness or misery (described by a great variety of particulars and emblems) are prepared by him for the good and bad respectively; he feels strong hopes and fears rise alternately in his mind, according to the judgment which he passes upon his own actions, founded partly upon the previous judgment of others, partly upon an imperfect moral sense begun to be generated in him.
And laying all these things together it will appear, that, amongst Jews and Christians, children begin probably with a definite visible idea of God; but that by degrees this is quite obliterated, without any thing of a stable precise nature succeeding in its room; and that, by farther degrees, a great variety of strong secondary ideas, i.e. mental affections, (attended indeed by visible ideas, to which proper words are affixed, as of angels; the general judgment, &c.) recur in their turns, when they think upon God, i.e. when this word, or any of its equivalents, or any equivalent phrase or symbol, strike the mind strongly, so that it dwells upon them for a sufficient time, and is affected by them in a sufficient degree.
Amongst heathen nations, where idolatry and polytheism prevail, the case is different; but this difference may easily be understood by applying the foregoing method of reasoning to the circumstances of the heathen world.
I will now inquire more particularly into the nature and origin of the affections exerted towards God. They may be ranked under two general heads, love and fear; agreeably to the general division of the sympathetic affections into benevolence and malevolence. However, the analogy here is not a complete one, as will be seen presently.
To the love of God may be referred gratitude, confidence, and resignation; also enthusiasm, which may be considered as a degeneration of it. To the fear, reverence (which is a mixture of love and fear); also superstition and atheism, which are degenerations of the fear of God.
The love of God, with its associates, gratitude, confidence, and resignation, is generated by the contemplation of his bounty and benignity to us, and to all his creatures, as these appear from the view of the natural world, the declarations of the Scriptures, or a man’s own observation and experience in respect of the events of life. It is supported, and much increased, by the consciousness of upright intentions, and sincere endeavours, with the consequent hope of a future reward, and by prayer vocal and mental, public and private, inasmuch as this gives a reality and force to all the secondary ideas before spoken of. Frequent conversation with devout persons, and frequent reading of devout books, have great ​efficacy also, from the infectiousness of our tempers and dispositions, and from the perpetual recurrency of the proper words, and of their secondary ideas; first in a faint state, afterwards in a stronger and stronger perpetually. The contemplation of the rest of the divine attributes, his omnipotence, omniscience, eternity, ubiquity, &c. have also a tendency to support and augment the love of God, when this is so far advanced, as to be superior to the fear; till that time these wonderful attributes enhance the fear so much, as to check the rise and growth of the love for a time. Even the fear itself contributes to the generation and augmentation of the love in an eminent degree, and in a manner greatly analogous to the production of other pleasures from pains. And indeed it seems, that, notwithstanding the variety of ways above-mentioned, in which the love of God is generated, and the consequent variety of the intellectual aggregates, and secondary ideas, there must be so great a resemblance amongst them, that they cannot but languish by frequent recurrency, till such time as ideas of an opposite nature, by intervening at certain seasons, give them new life.
The love of God is, according to this theory, evidently deduced in part from interested motives directly; viz. from the hopes of a future reward; and those motives to it, or sources of it, in which direct explicit self-interest does not appear, may yet be analysed up to it ultimately. However, after all the several sources of the love of God have coalesced together, this affection becomes as disinterested as any other; as the pleasure we take in any natural or artificial beauty, in the esteem of others, or even in sensual gratifications.
It appears also, that this pure disinterested love of God may, by the concurrence of a sufficient number of sufficiently strong associations, arise to such a height, as to prevail over any of the other desires interested or disinterested; for all, except the sensual ones, are of a factitious nature, as well as the love of God; and the sensual ones are, in our progress through life, overpowered by them all in their respective turns.
Enthusiasm may be defined a mistaken persuasion in any person, that he is a peculiar favourite with God; and that he receives supernatural marks thereof. The vividness of the ideas of this class easily generates this false persuasion in persons of strong fancies, little experience in divine things, and narrow understandings, (and especially where the moral sense, and the scrupulosity attending its growth and improvement, are but imperfectly formed,) by giving a reality and certainty to all the reveries of a man’s own mind, and cementing the associations in a preternatural manner. It may also be easily contracted by contagion, as daily experience shews; and indeed more easily than most other dispositions, from the glaring language used by enthusiasts, and from the great flattery and support, which enthusiasm affords to pride and self-conceit.
The fear of God arises from a view of the evils of life, from the threatenings of the Scriptures, from the sense of guilt, from the infinity of all God’s attributes, from prayer, meditation, reading, and conversation upon these and such like subjects, in a manner analogous to the love of God. When confined within certain limits, and especially when tempered with love, so as to become awe, veneration, and reverence, it remains in a natural state, i.e. suits our other circumstances; and, as before observed, has a considerable share in generating the love of God. When excessive, or not duly regarded, it degenerates either into superstition or atheism.
Superstition may be defined a mistaken opinion concerning the severity and punishments of God, magnifying these in respect of ourselves or others. It may arise from a sense of guilt, from bodily indisposition, from erroneous reasoning, &c. That which arises from the first cause, has a tendency to remove itself by regulating the person’s behaviour, and consequently lessening his sense of guilt. The other kinds often increase for a time, come to their height at last, and then decline again. They do also, in some cases, increase without limits during life. All kinds of superstition have been productive of great absurdities in divine worship, both amongst Pagans, and amongst Jews and Christians; and they have all a great tendency to sour the mind, to check natural benevolence and compassion, and to generate a bitter persecuting spirit. All which is much augmented where superstition and enthusiasm pass alternately into each other at intervals; which is no uncommon case.
Under atheism I here comprehend not only the speculative kind, but the practical, or that neglect of God, where the person thinks of him seldom, and with reluctance, and pays little or no regard to him in his actions, though he does not deny him in words. Both kinds seem in christian countries, where reasonable satisfaction in religious matters is easy to be had by all well-disposed minds, and gross ignorance uncommon except in ill-disposed ones, to proceed from an explicit or implicit sense of guilt, and a consequent fear of God, sufficient to generate an aversion to the thoughts of him, and to the methods by which the love might be generated, and yet too feeble to restrain from guilt; so that they may properly be considered as degenerations of the fear of God. What has been delivered already in these papers, concerning the connexion of fear, aversion, and the other uneasy passions, with each other, and also of the tendency of all pain to prevent the recurrency of the circumstances by which it is introduced, may afford some light here.
It appears upon the whole, that the theopathetic affections are, in some things, analogous to the sympathetic ones, as well as ​different in others; and that this difference arises chiefly from the infinity and absolute perfection of the divine nature.
Affections of an intermediate kind are generated in respect of good and evil beings of an invisible nature, and of an order superior to us (such as angels and devils); whose origin and growth will easily be understood from what is here delivered.