The vigour and success with which Law controverted the reasonings of those who grounded human society upon expedience, was also owing in large part to what was styled his mysticism or his enthusiasm. A religious philosophy which led him to dwell with special emphasis on the Divine element inherent in man's nature, and his faculties in communion with the Infinite, inspired him with the strongest force of conviction in combating theories such as that expressed in its barest form by Mandeville--that, in man's original state, right and wrong were but other expressions for what was found to be expedient or otherwise, that not rarely Vice is beneficial found, When it's by justice lopt and bound;[559] and that 'moral virtues' (unless regarded as dictates of a special revelation) 'are but the political offspring which flattery begot on pride.'[560] The answers even of Berkeley and Hutchinson had been comparatively feeble. They could not altogether escape from being hampered by those favourite reasonings of the day about the wisdom of morality and the advantages of religion, which after all were much like the very same argument from expedience, clothed in fairer garb. Law wrote in a different strain. Addressing himself to Deists who, whatever else might be their doubts, rarely departed from belief in a God, he bade them find their answer in that belief. 'Once turn your eyes to heaven, and dare but own a just and good God, and then you have owned the true origin of religion and moral virtue.' 'Suppose that God is of infinite justice, goodness, and truth ... this is the strong and unmoveable foundation of moral virtue, having the same certainty as the attributes of God.'[561] Thence came that original excellence of man's nature which is essentially his healthy state, his sound and perfect condition, and of which all evil is the corruption and disease. Examine goodness, analyse it with unsparing strictness; and see 'whether the investigation does not prove that evil is _not_ the substantial part of any act which is acted, or thought which is thought, in this world; but, on the contrary, the destructive element of it, that which makes it unreal and false.'[562]