Secondly, Suppose unknown impossibilities, and unknown relations, might justly be urged to invalidate the proof of religion, as well as to answer objections against it; and that, in consequence of this, the proof of it were doubtful. Still, let the assertion be despised, or let it be ridiculed, it is undeniably true, that moral obligations would remain certain, though it were not certain what would, upon the whole, be the consequences of observing or violating them. For, these obligations arise, immediately and necessarily, from the judgment of our own mind, unless perverted, which we cannot violate without being self-condemned. And they would be certain too, from considerations of interest. For though it were doubtful, what will be the future consequences of virtue and vice; yet it is, however, credible, that they may have those consequences, which religion teaches us they will: and this credibility is a certain[129]obligation in point of prudence, to abstain from all wickedness, and to live in the conscientious practice of all that is good.
Thirdly, The answers above given to the objections against religion cannot be made use of to invalidate the proof of it. For, upon suspicion that God exercises a moral government over the world, analogy does most strongly lead us to conclude, that this moral government must be a scheme, or constitution, beyondour comprehension. A thousand particular analogies show us, that parts of such a scheme, from their relation to other parts, may conduce to accomplish ends, which we should have thought they had no tendency to accomplish: nay ends, which before experience, we should have thought such parts were contradictory to, and had a tendency to prevent. Therefore all these analogies show, that the way of arguing made use of in objecting against religion is delusive: because they show it is not at all incredible, that, could we comprehend the whole, we should find the permission of the disorders objected against to be consistent with justice and goodness; and even to be instances of them. Now this is not applicable to the proof of religion, as it is to the objections against it;[130]and therefore cannot invalidate that proof, as it does these objections.
Lastly, From the observation now made, it is easy to see, that the answers above given to the objections against Providence, though, in a general way of speaking, they may be said to be taken from our ignorance; yet are by no means taken merely from that, but from something which analogy shows us concerning it. For analogy shows us positively, that our ignorance in the possibilities of things, and the various relations in nature, renders us incompetent judges, and leads us to false conclusions, in cases similar to this, in which we pretend to judge and to object. So that the things above insisted upon are not mere suppositions of unknown impossibilities and relations: but they are suggested to our thoughts, and even forced upon the observation of serious men, and rendered credible too, by the analogy of nature. Therefore to take these things into the account, is to judge by experience and what we do know: and it is not judging so, to take no notice of them.
The observations of the last chapter lead us to consider this little scene of human life, in which we are so busily engaged, as having a reference, of some sort or other, to a much larger plan of things. Whether we are, any way, related to the more distantparts of the boundless universe, into which we are brought, is altogether uncertain. But it is evident, that the course of things, which comes within our view, is connected with some things, past, present, and future, beyond it.[131]So that we are placed, as one may speak, in the middle of a scheme, not fixed but progressive, every way incomprehensible: incomprehensible, in a manner equally, with respect to what has been, what now is, and what shall be. This scheme cannot but contain in it some things as wonderful, and as much beyond our thought and conception,[132]as any thing in that of religion. For, will any man in his senses say, that it is less difficult to conceive, how the world came to be and to continue as it is, without, than with, an intelligent Author and Governor of it? Or, admitting an intelligent Governor of it, that there is some other rule of government more natural, and of easier conception, than that which we call moral? Indeed, without an intelligent Author and Governor of nature, no account at all can be given, how this universe, or the part of it particularly in which we are concerned, came to be, and the course of it to be carried on, as it is: nor any, of its general end and design, without a moral governor of it. That there is an intelligent Author of nature, and natural Governor of the world, is a principle gone upon in the foregoing treatise; as proved, and generally known, and confessed to be proved. And the very notion of an intelligent Author of nature, proved by particular final causes, implies a will and a character.[133]
Now, as our whole nature, the nature which he has given us, leads us to conclude his will and character to be moral, just, and good: so we can scarce in imagination conceive, what it can be otherwise. However, in consequence of this his will and character, whatever it be, he formed the universe as it is, and carries on the course of it as he does, rather than in any other manner; and has assigned to us, and to all living creatures, a part and a lot in it. Irrational creatures act this their part, and enjoy and undergo the pleasures and the pains allotted them, without any reflection. But one would think it impossible, that creatures endued with reason could avoid reflecting sometimes upon all this; reflecting, if not from whence we came, yet, at least, whither we are going; and what the mysterious scheme, in themidst of which we find ourselves, will, at length, come out and produce: a scheme in which it is certain we are highly interested, and in which we may be interested even beyond conception.[134]
For many things prove it palpably absurd to conclude, that we shall cease to be, at death. Particular analogies do most sensibly show us, that there is nothing to be thought strange, in our being to exist in another state of life. And that we are now living beings, affords a strong probability that we shallcontinueso; unless there be some positive ground, and there is none from reason or analogy, to think death will destroy us. Were a persuasion of this kind ever so well grounded, there would, surely, be little reason to take pleasure in it. Indeed it can have no other ground, than some such imagination, as that of our gross bodies being ourselves; which is contrary to experience. Experience too most clearly shows us the folly of concluding, from the body and the living agent affecting each other mutually, that the dissolution of the former is the destruction of the latter. And there are remarkable instances of theirnotaffecting each other, which lead us to a contrary conclusion. The supposition, then, which in all reason we are to go upon, is, that our living nature willcontinueafter death. And it is infinitely unreasonable to form an institution of life, or to act, upon any other supposition.
All expectation of immortality, whether more or less certain, opens an unbounded prospect to our hopes and our fears: since we see the constitution of nature is such, as to admit of misery, as well as to be productive of happiness, and experience ourselves to partake of both in some degree; and since we cannot but know, what higher degrees of both we are capable of. And there is no presumption against believing further, that our future interest depends upon our present behavior: for we see our present interest doth; and that the happiness and misery, which are naturally annexed to our actions, very frequently do not follow, till long after the actions are done, to which they are respectively annexed. So that were speculation to leave us uncertain, whether it were likely, that the Author of nature, in giving happiness and misery to his creatures, hath regard to their actions or not, yet, since we find by experience that he hath such regard, thewhole sense of things which he has given us, plainly leads us, at once and without any elaborate inquiries, to think that it may, indeed must, be to good actions chiefly that he hath annexed happiness, and to bad actions misery; or that he will, upon the whole, reward those who do well, and punish those who do evil.
To confirm this from the constitution of the world, it has been observed, that some sort of moral government is necessarily implied in that natural government of God, which we experience ourselves under; that good and bad actions, at present, are naturally rewarded and punished, not only as beneficial and mischievous to society, but also as virtuous and vicious: and that there is, in the very nature of the thing, a tendency to their being rewarded and punished in a much higher degree than they are at present. And though this higher degree of distributive justice, which nature thus points out and leads towards, is prevented for a time from taking place; it is by obstacles, which the state of this world unhappily throws in its way, and which therefore are in their nature temporary. Now, as these things in the natural conduct of Providence are observable on the side of virtue; so there is nothing to be set against them on the side of vice. A moral scheme of government then is visibly established, and, in some degree, carried into execution: and this, together with the essential tendencies of virtue and vice duly considered, naturally raise in us an apprehension, that it will be carried on further towards perfection in a future state, and that every one shall there receive according to his deserts.
And if this be so, then our future and general interest, under the moral government of God, is appointed to depend upon our behavior; notwithstanding the difficulty, which this may occasion, of securing it, and the danger of losing it: just in the same manner as our temporal interest, under his natural government, is appointed to depend upon our behavior; notwithstanding the like difficulty and danger. For, from our original constitution, and that of the world which we inhabit, we are naturally trusted with ourselves; with our own conduct and our own interest. And from the same constitution of nature, especially joined with that course of things which is owing to men, we have temptations to be unfaithful in this trust; to forfeit this interest, to neglect it, and run ourselves into misery and ruin. From these temptationsarise the difficulties of behaving so as to secure our temporal interest, and the hazard of behaving so as to miscarry in it. There is therefore nothing incredible in supposing there may be the like difficulty and hazard with regard to that chief and final good, which religion lays before us.
The whole account, how it came to pass that we were placed in such a condition as this, must indeed be beyond our comprehension. But it is in part accounted for by what religion teaches us, that the character of virtue and piety must be a necessary qualification for a future state of security and happiness, under the moral government of God; in like manner, as some certain qualifications or other are necessary for every particular condition of life, under his natural government: and that the present state was intended to be a school of discipline, for improving in ourselves that character. Now this intention of nature is rendered highly credible by observing; that we are plainly made for improvement of all kinds; that it is a general appointment of Providence, that we cultivate practical principles, and form within ourselves habits of action, in order to become fit for what we were wholly unfit for before; that in particular, childhood and youth is naturally appointed to be a state of discipline for mature age; and that the present world is peculiarly fitted for a state of moral discipline. And, whereas objections are urged against the whole notion of moral government and a probationary state, from the opinion of necessity; it has been shown, that God has given us the evidence, as it were, of experience, that all objections against religion, on this head, are vain and delusive. He has also, in his natural government, suggested an answer to all our short-sighted objections, against the equity and goodness of his moral government; and in general he has exemplified to us the latter by the former.
These things, which it is to be remembered, are matters of fact, ought, in all common sense, to awaken mankind; to induce them to consider in earnest their condition, and what they have to do. It is absurd, absurd to the degree of being ridiculous, if the subject were not of so serious a kind, for men to think themselves secure in a vicious life; or even in that immoral thoughtlessness, into which far the greatest part of them are fallen. The credibility of religion, arising from experience and facts here considered,is fully sufficient, in reason, to engage them to live in the general practice of all virtue and piety; under the serious apprehension, though it should be mixed with some doubt,[135]of a righteous administration established in nature, and a future judgment in consequence of it: especially when we consider, how very questionable it is, whether any thing at all can be gained by vice,[136]how unquestionably little as well as precarious, the pleasures and profits of it are at the best, and how soon they must be parted with at the longest. For, in the deliberations of reason, concerning what we are to pursue and what to avoid, as temptations to any thing from mere passion are supposed out of the case, so inducements to vice, from cool expectations of pleasure and interest so small and uncertain and short, are really so insignificant, as, in the view of reason to be almost nothing inthemselves; and in comparison with the importance of religion they quite disappear and are lost.
Mere passion may indeed be alleged, though not as a reason, yet as an excuse, for a vicious course of life. And how sorry an excuse it is, will be manifest by observing, that we are placed in a condition in which we are unavoidably inured to govern our passions, by being necessitated to govern them: and to lay ourselves under the same kind of restraints, and as great ones too, from temporal regards, as virtue and piety, in the ordinary course of things, require. The plea of ungovernable passion then, on the side of vice, is the poorest of all things; for it is no reason, and a poor excuse. The propermotivesto religion are the properproofsof it, from our moral nature, from the presages of conscience, and our natural apprehension of God under the character of a righteous Governor and Judge: a nature, and conscience, and apprehension, given us by him; and from the confirmation of the dictates of reason, bylife and immortality brought to light by the Gospel; and the wrath of God revealed from heaven against all ungodliness and unrighteousness of men.
END OF THE FIRST PART.
Some persons, upon pretence of the sufficiency of the light of nature, avowedly reject all revelation, as in its very notion incredible, and what must be fictitious. And indeed it is certain, no revelation would have been given, had the light of nature been sufficient in such a sense, as to render one not wanted and useless. But no man, in seriousness and simplicity of mind, can possibly think it so, who considers the state of religion in the heathen world before revelation, and its present state in those places which have borrowed no light from it: particularly the doubtfulness of some of the greatest men, concerning things of the utmost importance, as well as the natural inattention and ignorance of mankind in general. It is impossible to say, who would have been able to have reasoned out that whole system, which we call Natural Religion, in its genuine simplicity, clearof superstition: but there is certainly no ground to affirm that the generality could. If they could, there is no sort of probability that they would. Admitting there were, they would highly want a standing admonition to remind them of it, and inculcate it upon them.
And further, were they as much disposed to attend to religion, as the better sort of men are; yet even upon this supposition, there would be various occasions for supernatural instruction and assistance, and the greatest advantages might be afforded by them.[138]So that to say revelation is a thing superfluous, what there was no need of, and what can be of no service, is, I think, to talk quite wildly and at random. Nor would it be more extravagant to affirm, that mankind is so entirely at ease in the present state, and life so completely happy, that it is a contradiction to suppose our condition capable of being, in any respect, better.
There are other persons, not to be ranked with these, who seem to be getting into a way of neglecting, and as it were, overlooking revelation, as of small importance provided natural religion be kept to. With little regard either to the evidence of the former, or to the objections against it, and even upon supposition of its truth; “the only design of it,” say they, “must be, to establish a belief of the moral system of nature, and to enforce the practice of natural piety and virtue. The belief and practice of these were, perhaps, much promoted by the first publication of Christianity: but whether they are believed and practised, upon the evidence and motives of nature or of revelation, is no great matter,”[139]This way of considering revelation, thoughit is not the same with the former, yet borders nearly upon it, and very much, at length runs up into it: and requires to be particularly considered, with regard to the persons who seem to be getting into this way. The consideration of it will likewise further show the extravagance of the former opinion, and the truth of the observations in answer to it, just mentioned. And an inquiry into the importance of Christianity, cannot be an improper introduction to a treatise concerning the credibility of it.
Now, if God has given a revelation to mankind, and commanded those things which are commanded in Christianity; it is evident, at first sight, that it cannot in any wise be an indifferent matter, whether we obey or disobey those commands: unless we are certainly assured, that we know all the reasons for them, and that all those reasons are now ceased, with regard to mankind in general, or to ourselves in particular. It is absolutely impossible we can be assured of this.[140]For our ignorance of these reasons proves nothing in the case: since the whole analogy of nature shows, what is indeed in itself evident, that there may be infinite reasons for things, with which we are not acquainted.
But the importance of Christianity will more distinctly appear, by considering it more distinctly:First, as a republication, and external institution, of natural or essential religion, adapted to the present circumstances of mankind, and intended to promote natural piety and virtue:Secondly, as containing an account of a dispensation of things, not discoverable by reason, in consequence of which several distinct precepts are enjoined us. For though natural religion is the foundation and principal part of Christianity, it is not in any sense the whole of it.
I. Christianity is a republication of Natural religion. It instructs mankind in the moral system of the world: that it is the work of an infinitely perfect Being, and under his government, that virtue is his law, and that he will finally judge mankind inrighteousness, and render to all according to their works, in a future state. And, which is very material, it teaches natural religion in its genuine simplicity; free from those superstitions, with which it was totally corrupted, and under which it was in a manner lost.
Revelation is, further, anauthoritativepublication of natural religion, and so affords the evidence of testimony for the truth of it. Indeed the miracles and prophecies recorded in Scripture, were intended to prove a particular dispensation of Providence,i.e.the redemption of the world by the Messiah: but this does not hinder, but that they may also prove God’s general providence over the world, as our moral governor and judge. And they evidently do prove it; because this character of the Author of nature, is necessarily connected with and implied in that particular revealed dispensation of things: it is likewise continually taught expressly, and insisted upon, by those persons who wrought the miracles and delivered the prophecies. So that indeed natural religion seems as much proved by the Scripture revelation, as it would have been, had the design of revelation been nothing else than to prove it.
But it may possibly be disputed, how far miracles can prove natural religion; and notable objections may be urged against this proof of it, considered as a matter of speculation: but considered as a practical thing, there can be none. For suppose a person to teach natural religion to a nation, who bid lived in total ignorance or forgetfulness of it; and to declare that he was commissioned by God so to do; suppose him, in proof of his commission, to foretell things future, which no human foresight could have guessed at; to divide the sea with a word; feed great multitudes with bread from heaven; cure all manner of diseases; and raise the dead, even himself, to life; would not this give additional credibility to his teaching, a credibility beyond what that of a common man would have; and be an authoritative publication of the law of nature,i.e.a new proof of it? It would be a practical one, of the strongest kind, perhaps, which human creatures are capable of having given them. The Law of Moses then, and the Gospel of Christ, are authoritative publications of the religion of nature; they afford a proof of God’s general providence, as moral Governor of theworld, as well as of his particular dispensations of providence towards sinful creatures, revealed in the Law and the Gospel. As they are the only evidence of the latter, so they are an additional evidence of the former.
To show this further, let us suppose a man of the greatest and most improved capacity, who had never heard of revelation, convinced upon the whole, notwithstanding the disorders of the world, that it was under the direction and moral government of an infinitely perfect Being; but ready to question, whether he were not got beyond the reach of his faculties: suppose him brought, by this suspicion, into great danger of being carried away by the universal bad example of almost every one around him, who appeared to have no sense, no practical sense at least, of these things: and this, perhaps, would be as advantageous a situation with regard to religion, as nature alone ever placed any man in. What a confirmation now must it be to such a person, all at once, to find, that this moral system of things was revealed to mankind, in the name of that infinite Being, whom he had from principles of reason believed in: and that the publishers of the revelation proved their commission from him, by making it appear, that he had intrusted them with a power of suspending and changing the general laws of nature.
Nor must it by any means be omitted, for it is a thing of the utmost importance, that life and immortality are eminently brought to light by the Gospel. The great doctrines of a future state, the danger of a course of wickedness[141]and the efficacy of repentance, are not only confirmed in the Gospel, but are taught, especially the last is, with a degree of light, to which that of nature is but darkness.
Further. As Christianity served these ends and purposes, when it was first published, by the miraculous publication itself, so it was intended to serve the same purposes in future ages, by means of the settlement of a visible church:[142]of a society, distinguishedfrom common ones, and from the rest of the world, by peculiar religious institutions; by an instituted method of instruction, and an instituted form of external religion. Miraculous powers were given to the first preachers of Christianity, in order to their introducing it into the world: a visible church was established, in order to continue it, and carry it on successively throughout all ages. Had only Moses and the prophets, Christ and his apostles, taught, and by miracles proved, religion to their contemporaries; the benefits of their instructions would have reached but a small part of mankind. Christianity must have been, in a great degree, sunk and forgot in a very few ages. To prevent this, appears to have been one reason why a visible church was instituted; to be like a city upon a hill, a standing memorial to the world of the duty which we owe our Maker: to call men continually, both by example and instruction, to attend to it, and, by the form of religion, ever before their eyes, remind them of the reality; to be the repository of the oracles of God; to hold up the light of revelation in aid to that of nature, and to propagate it, throughout all generations, to the end of the world—the light of revelation, considered here in no other view, than as designed to enforce natural religion. And in proportion as Christianity is professed and taught in the world, religion, natural or essential religion, is thus distinctly and advantageously laid before mankind, and brought again and again to their thoughts, as a matter of infinite importance.
A visible church has also a further tendency to promote natural religion, as being an instituted method of education, originally intended to be of peculiar advantage to those who conform to it. For one end of the institution was, that, by admonition and reproof, as well as instruction, by a general regular discipline, and public exercises of religion,the body of Christ, as the Scripture speaks, should beedified;i.e.trained up in piety and virtue for a higher and better state. This settlement, then, appearing thusbeneficial, tending in the nature of the thing to answer, and, in some degree, actually answering, those ends, it is to be remembered, that the very notion of it implies positive institutions; for the visibility of the church consists in them. Take away every thing of this kind, and you lose the very notion itself. So that if the things now mentioned are advantages, the reason and importance of positive institutions in general is most obvious; since without them these advantages could not be secured to the world. And it is mere idle wantonness, to insist upon knowing the reasons,whysuch particular ones were fixed upon rather than others.
The benefit arising from this supernatural assistance, which Christianity affords to natural religion, is what some persons are very slow in apprehending. And yet it is a thing distinct in itself, and a very plain obvious one. For will any in good earnest really say, that the bulk of mankind in the heathen world were in as advantageous a situation, with regard to natural religion, as they are now among us: that it was laid before them, and enforced upon them, in a manner as distinct, and as much tending to influence their practice?
The objections against all this, from the perversion of Christianity, and from the supposition of its having had but little good influence, however innocently they may be proposed, cannot be insisted upon as conclusive, upon any principles, but such as lead to downright Atheism; because the manifestation of the law of nature by reason, which, upon all principles of Theism, must have been from God, has been perverted and rendered ineffectual in the same manner. It may indeed, I think, truly be said, that the good effects of Christianity have not been small; nor its supposed ill effects, any effects at all of it, properly speaking. Perhaps, too, the things done have been aggravated; and if not, Christianity hath been often only a pretence, and the same evils in the main would have been done upon some other pretence. However, great and shocking as the corruptions and abuses of it have really been, they cannot be insisted upon as arguments against it, upon principles of Theism. For one cannot proceed one step in reasoning upon natural religion, any more than upon Christianity, without laying it down as a first principle, that the dispensations of Providence are not to be judged of by their perversions,but by their genuine tendencies: not by what they do actually seem to effect, but by what they would effect if mankind did their part; that part which is justly put and left upon them. It is altogether as much the language of one as of the other:He that is unjust, let him be unjust still: and he that is holy, let him be holy still.[143]The light of reason does not, any more than that of revelation, force men to submit to its authority; both admonish them of what they ought to do and avoid, together with the consequences of each; and after this, leave them at full liberty to act just as they please, till the appointed time of judgment. Every moment’s experience shows, that this is God’s general rule of government.[144]
To return then: Christianity being a promulgation of the law of nature; being moreover an authoritative promulgation of it; with new light, and other circumstances of peculiar advantage, adapted to the wants of mankind; these things fully show its importance.
It is to be observed further, that as the nature of the case requires, so all Christians are commanded to contribute, by their profession of Christianity, to preserve it in the world, and render it such a promulgation and enforcement of religion. For it is the very scheme of the Gospel, that each Christian should, in his degree, contribute towards continuing and carrying it on: all by uniting in the public profession and external practice of Christianity; some by instructing, by having the oversight and taking care of this religious community, the church of God. Now this further shows the importance of Christianity; and, which is what I chiefly intend, its importance in a practical sense: or the high obligations we are under, to take it into our most serious consideration; and the danger there must necessarily be, not only in treatingit despitefully, which I am not now speaking of, but in disregarding and neglecting it. For this is neglecting to do what is expressly enjoined us, for continuing those benefits to the world, and transmitting them down to future times. And all this holds, even though the only thing to be considered in Christianity were its subserviency to natural religion.
II. Christianity is to be considered in a further view; as containing an account of a dispensation of things, not at all discoverable by reason, in consequence of which several distinct precepts are enjoined us. Christianity is not only an external institution of natural religion, and a new promulgation of God’s general providence, as righteous governor and judge of the world; but it contains also a revelation of a particular dispensation of Providence, carrying on by his Son and Spirit, for the recovery and salvation of mankind, who are represented in Scripture to be in a state of ruin. And in consequence of this revelation being made, we are commandedto be baptized, not onlyin the name of the Father, but also,of the Son,and of the Holy Ghost: and other obligations of duty, unknown before, to the Son and the Holy Ghost, are revealed. Now the importance of these duties may be judged of, by observing that they arise, not from positive command merely, but also from the offices which appear, from Scripture, to belong to those divine persons in the Gospel dispensation; or from the relations, which we are there informed, they stand in to us. Byreasonis revealed the relation, which God the Father stands in to us. Hence arises the obligation of duty which we are under to him. InScriptureare revealed the relations, which the Son and Holy Spirit stand in to us. Hence arise the obligations of duty;[145]which we are under to them. The truth of the case, as one may speak, in each of these three respects being admitted: that God is the governor of the world, upon the evidence of reason; that Christ is the mediator between God and man, and the Holy Ghost our guide and sanctifier, upon the evidence of revelation: the truth of thecase, I say, in each of these respects being admitted, it is no more a question, why it should be commanded, that we be baptized in the name of the Son and of the Holy Ghost, than that we be baptized in the name of the Father. This matter seems to require to be more fully stated.[146]
Let it be remembered then, that religion comes under the twofold consideration of internal and external: for the latter is as real a part of religion, of true religion, as the former. Now, when religion is considered under the first notion, as an inward principle, to be exerted in such and such inward acts of the mind and heart, the essence of natural religion may be said to consist in religious regards toGod the Father Almighty: and the essence of revealed religion, as distinguished from natural, to consist in religious regards tothe Son, and tothe Holy Ghost. The obligation we are under, of paying these religious regards to each of these divine persons respectively, arises from the respective relations which they each stand in to us. How these relations are made known, whether by reason or revelation, makes no alteration in the case: because the duties arise out of the relations themselves, not out of the manner in which we are informed of them. The Son and Spirit have each his proper office in that great dispensation of Providence, the redemption of the world; the one our Mediator, the other our Sanctifier. Does not then the duty of religious regards to both these divine persons, as immediately arise to the view of reason, out of the very nature of these offices and relations; as the good-will and kind intention, which we owe to our fellow-creatures, arise out of the common relations between us and them? But it will be asked, “What are the inward religious regards, appearing thus obviously due to the Son and Holy Spirit; as arising, not merely from command in Scripture, but from the very nature of the revealed relations, which they stand in to us?” I answer, the religious regards of reverence, honor, love, trust, gratitude, fear, hope.
In what external manner this inward worship is to be expressed, is a matter of pure revealed command, as perhaps the external manner, in which God the Father is to be worshipped, may be more so than we are ready to think. But the worship,the internal worship itself, to the Son and Holy Ghost, is no further matter of pure revealed command, than as the relations they stand in to us are matter of pure revelation: for the relations being known, the obligations to such internal worship are obligations of reason, arising out of those relations themselves. In short, the history of the gospel as immediately shows us the reason of these obligations, as it shows us the meaning of the words, Son and Holy Ghost.
If this account of the Christian religion be just, those persons who can speak lightly of it, as of little consequence, provided natural religion be kept to, plainly forget, that Christianity, even what is peculiarly so called, as distinguished from natural religion, has yet somewhat very important, even of a moral nature. For the office of our Lord being made known, and the relation he stands in to us, the obligation of religious regards to him is plainly moral, as much as charity to mankind is; since this obligation arises, before external command, immediately out of that his office and relation itself. Those persons appear to forget, that revelation is to be considered, as informing us of somewhat new, in the state of mankind,[147]and in the government of the world: as acquainting us with some relations we stand in, which could not otherwise have been known. These relations being real (though before revelation we could be under no obligations from them, yet upon their being revealed), there is no reason to think, but that neglect of behaving suitably to them will be attended with the same kind of consequences under God’s government, as neglecting to behave suitably to any other relations, made known to us by reason. Ignorance, whether unavoidable or voluntary, so far as we can possibly see, will just as much, and just as little, excuse in one case as in the other: the ignorance being supposed equally unavoidable, or equally voluntary, in both cases.
If therefore Christ be indeed the mediator between God and man,i.e.if Christianity be true; if he be indeed our Lord, our Savior, and our God, no one can say, what may follow, not onlythe obstinate, but the careless disregard to him, in those high relations. Nay, no one can say, what may follow such disregard, even in the way of natural consequence.[148]For, as the natural consequences of vice in this life are doubtless to be considered as judicial punishments inflicted by God, so for aught we know, the judicial punishments of the future life may be, in a like way or a like sense, the natural consequence of vice:[149]of men’s violating or disregarding the relations which God has placed them in here, and made known to them.
If mankind are corrupted and depraved in their moral character, and so are unfit for that state, which Christ is gone to prepare for his disciples; and if the assistance of God’s Spirit be necessary to renew their nature, in the degree requisite to their being qualified for that state; (all which is implied in the express, though figurative declaration,Except a man be born of the Spirit, he cannot enter into the kingdom of God:[150]) supposing this, is it possible any serious person can think it a slight matter, whether or no he makes use of the means, expressly commanded by God, for obtaining this divine assistance? Especially since the whole analogy of nature shows, that we are not to expect any benefits, without making use of the appointed means for obtaining or enjoying them. Now reason shows us nothing, of the particular immediate means of obtaining either temporal or spiritual benefits. This therefore we must learn, either from experience or revelation. And experience, the present case does not admit of.
The conclusion from all this evidently is, that Christianity being supposed either true or credible, it is unspeakable irreverence, and really the most presumptuous rashness, to treat it as a light matter. It can never justly be esteemed of little consequence, till it be positively supposed false. Nor do I know a higher and more important obligation which we are under, than that of examining most seriously into its evidence, supposing its credibility; and of embracing it, upon supposition of its truth.
The two following deductions may be proper to be added, in order to illustrate the foregoing observations, and to prevent their being mistaken.
First, Hence we may clearly see, where lies the distinction between what is positive and what is moral in religion. Moralprecepts, are precepts the reasons of which we see: positiveprecepts, are precepts the reasons of which we do not see.[151]Moraldutiesarise out of the nature of the case itself, prior to external command. Positivedutiesdo not arise out of the nature of the case, but from external command; nor would they be duties at all, were it not for such command, received from Him whose creatures and subjects we are. But the manner in which the nature of the case or the fact of the relation, is made known, this doth not denominate any duty either positive or moral. That we be baptized in the name of the Father is as much a positive duty, as that we be baptized in the name of the Son, because both arise equally from revealed command: though the relation which we stand in to God the Father is made known to us by reason, and the relation we stand in to Christ, by revelation only. On the other hand, the dispensation of the Gospel being admitted, gratitude as immediately becomes due to Christ, from his being the voluntary minister of this dispensation, as it is due to God the Father, from his being the fountain of all good; though the first is made known to us by revelation only, the second by reason. Hence also we may see, and, for distinctness’ sake, it may be worth mentioning, that positive institutions come under a twofold consideration. They are either institutions founded on natural religion, as baptism in the name of the Father; (though this has also a particular reference to the gospel dispensation, for it is in the name of God, as the Father of our Lord Jesus Christ:) or they are external institutions founded on revealed religion; as baptism in the name of the Son; and of the Holy Ghost.
Secondly, From the distinction between what is moral and what is positive in religion, appears the ground of that peculiar preference, which the Scripture teaches us to be due to the former.
The reason of positive institutions in general, is very obvious;though we should not see the reason, why particular ones are pitched upon rather than others. Whoever, therefore, instead of cavilling at words, will attend to the thing itself, may clearly see, that positive institutions in general, as distinguished from this or that particular one, have the nature of moral commands; since the reasons of them appear. Thus, for instance, theexternalworship of God is a moral duty, though no particular mode of it be so. Care then is to be taken, when a comparison is made between positive and moral duties, that they be compared no further than as they are different; no further than as the former are positive, or arise out of mere external command, the reasons of which we are not acquainted with; and as the latter are moral, or arise out of the apparent reason of the case, without such external command. Unless this caution be observed, we shall run into endless confusion.
Now this being premised, suppose two standing precepts enjoined by the same authority; that, in certain conjunctures, it is impossible to obey both; that the former is moral,i.e.a precept of which we see the reasons, and that they hold in the particular case before us; but that the latter is positive,i.e.a precept of which we do not see the reasons: it is indisputable that our obligations are to obey the former; because there is an apparent reason for this preference, and none against it. Further, positive institutions, all those I suppose which Christianity enjoins, are means to a moral end: and the end must be acknowledged more excellent than the means.[152]Nor is observance of these institutions any religious obedience at all, or of any value, otherwise than as it proceeds from a moral principle. This seems to be the strict logical way of stating and determining this matter; but will, perhaps, be found less applicable to practice, than may be thought at first sight.
Therefore, in a more practical, though more lax way of consideration,and taking the words,moral lawandpositive institutions, in the popular sense, I add, that the whole moral law is as much matter of revealed command, as positive institutions are: for the Scripture enjoins every moral virtue. In this respect then they are both upon a level. But the moral law is, moreover, written upon our hearts; interwoven into our very nature. And this is a plain intimation of the Author of it, which is to be preferred, when they interfere.
But there is not altogether so much necessity for the determination of this question, as some persons seem to think. Nor are we left to reason alone to determine it. For,First, Though mankind have, in all ages, been greatly prone to place their religion in peculiar positive rites, by way of equivalent for obedience to moral precepts; yet, without making any comparison at all between them, and consequently without determining which is to have the preference, the nature of the thing abundantly shows all notions of that kind to be utterly subversive of true religion, as they are, moreover, contrary to the whole general tenor of Scripture; and likewise to the most express particular declarations of it, that nothing can render us accepted of God, without moral virtue.
Secondly, Upon the occasion of mentioning together positive and moral duties, the Scripture always puts the stress of religion upon the latter, and never upon the former. This, though no sort of allowance to neglect the former, when they do not interfere with the latter, is yet a plain intimation, that when they do, the latter are to be preferred. And as mankind are for placing the stress of their religion anywhere, rather than upon virtue; lest both the reason of the thing, and the general spirit of Christianity, appearing in the intimation now mentioned, should be ineffectual against this prevalent folly, our Lord himself, from whose command alone the obligation of positive institutions arises, has taken occasion to make the comparison between them and moral precepts; when the Pharisees censured him, foreating with publicans and sinners; and also when they censured his disciples, forplucking the ears of corn on the Sabbath day. Upon this comparison, he has determined expressly, and in form, which shall have the preference when they interfere. And by delivering his authoritative determination in a proverbial mannerof expression, he has made it general:I will have mercy, and not sacrifice.[153]The propriety of the wordproverbial, is not the thing insisted upon: though I think the manner of speaking is to be called so. But that the manner of speaking very remarkably renders the determination general, is surely indisputable. For, had it been said only, that God preferred mercy to the rigid observance of the Sabbath, even then, by parity of reason, most justly might we have argued, that he preferred mercy likewise, to the observance of other ritual institutions; and in general, moral duties, to positive ones. And thus the determination would have been general; though its being so were inferred and not expressed. But as the passage really stands in the Gospel, it is much stronger. For the sense and the very literal words of our Lord’s answer, are as applicable to any other instance of a comparison, between positive and moral duties, as to that upon which they were spoken. And if, in case of competition, mercy is to be preferred to positive institutions, it will scarce be thought, that justice is to give place to them. It is remarkable too, that, as the words are a quotation from the Old Testament, they are introduced, on both the forementioned occasions, with a declaration, that the Pharisees did not understand the meaning of them. This, I say, is very remarkable. For, since it is scarce possible, for the most ignorant person, not to understand the literal sense of the passage in the prophet;[154]and since understanding the literal sense would not have prevented theircondemning the guiltless,[155]it can hardly be doubted, that the thing which our Lord really intended in that declaration was, that the Pharisees had not learned from it, as they might, wherein thegeneralspirit of religion consists: that it consists in moral piety and virtue, as distinguished from ritual observances. However, it is certain we may learn this from his divine application of the passage, in the Gospel.
But, as it is one of the peculiar weaknesses of human nature, when, upon a comparison of two things, one is found to be of greater importance than the other, to consider this other as of scarce any importance at all: it is highly necessary that we remind ourselves, how great presumption it is, to make light of any institutions of divine appointment; that our obligations to obeyall God’s commands whatever are absolute and indispensable; and that commands merely positive, admitted to be from him, lay us under a moral obligation to obey them: an obligation moral in the strictest and most proper sense.
To these things I cannot forbear adding, that the account now given of Christianity most strongly shows and enforces upon us the obligation of searching the Scriptures, in order to see, what the scheme of revelation really is; instead of determining beforehand, from reason, what the scheme of it must be.[156]Indeed if in revelation there be found any passages, the seeming meaning of which is contrary to natural religion; we may most certainly conclude, such seeming meaning not to be the real one.[157]But it is not any degree of a presumption against an interpretation of Scripture, that such interpretation contains a doctrine, which the light of nature cannot discover;[158]or a precept, which the law of nature does not oblige to.
Having shown the importance of the Christian revelation, and the obligations which we are under seriously to attend to it, upon supposition of its truth, or its credibility, the next thing inorder, is to consider the supposed presumptions against revelation in general; which shall be the subject of this chapter: and the objections against the Christian in particular, which shall be the subject of some following ones.[159]For it seems the most natural method, to remove the prejudices against Christianity, before we proceed to the consideration of the positive evidence for it, and the objections against that evidence.[160]
It is, I think, commonly supposed, that there is some peculiar presumption, from the analogy of nature, against the Christian scheme of things, at least against miracles; so as that stronger evidence is necessary to prove the truth and reality of them, than would be sufficient to convince us of other events, or matters of fact. Indeed the consideration of this supposed presumption cannot but be thought very insignificant, by many persons. Yet, as it belongs to the subject of this treatise; so it may tend to open the mind, and remove some prejudices, however needless the consideration of it be, upon its own account.
I. I find no appearance of a presumption, from the analogy of nature, against thegeneral schemeof Christianity, that God created and invisibly governs the world by Jesus Christ; and by him also will hereafter judge it in righteousness,i.e.render to every one according to his works; and that good men are under the secret influence of his Spirit. Whether these things are, or are not, to be called miraculous, is perhaps only a question about words; or however, is of no moment in the case. If the analogy of nature raises any presumption against this general scheme of Christianity, it must be, either because it is not discoverable by reason or experience; or else, because it is unlike that course of nature, which is. But analogy raises no presumption against the truth of this scheme, upon either of these accounts.
First, There is no presumption, from analogy, against the truth of it, upon account of its not being discoverable by reason or experience. Suppose one who never heard of revelation, of the most improved understanding, and acquainted with our whole system of natural philosophy and natural religion; such a one could not but be sensible, that it was but a very small part of the natural and moral system of the universe, which he was acquainted with. He could not but be sensible, that there must be innumerablethings, in the dispensations of Providence past, in the invisible government over the world at present carrying on, and in what is to come; of which he was wholly ignorant,[161]and which could not be discovered without revelation. Whether the scheme of nature be, in the strictest sense, infinite or not; it is evidently vast, even beyond all possible imagination. And doubtless that part of it, which is open to our view, is but as a point in comparison of the whole plan of Providence, reaching throughout eternity past and future; in comparison of what is even now going on, in the remote parts of the boundless universe, nay, in comparison of the whole scheme of this world. And therefore, that things lie beyond the natural reach of our faculties, is no sort of presumption against the truth and reality of them; because it is certain, there are innumerable things, in the constitution and government of the universe, which are thus beyond the natural reach of our faculties.
Secondly, Analogy raises no presumption against any of the things contained in this general doctrine of Scripture now mentioned, upon account of their being unlike the known course of nature. For there is no presumption at all from analogy, that thewholecourse of things, or divine government naturally unknown to us, andevery thingin it, is like to any thing in that which is known; and therefore no peculiar presumption against any thing in the former, upon account of its being unlike to any thing in the latter. And in the constitution and natural government of the world, as well as in the moral government of it, we see things, in a great degree, unlike one another: and therefore ought not to wonder at such unlikeness between things visible and invisible. However, the scheme of Christianity is by no means entirely unlike the scheme of nature; as will appear in the following part of this treatise.
The notion of a miracle, considered as a proof of a divine mission, has been stated with great exactness by divines; and is, I think, sufficiently understood by every one. There are also invisible miracles,[162]the Incarnation of Christ, for instance, which,being secret, cannot be alleged as a proof of such a mission; but require themselves to be proved by visible miracles. Revelation itself too is miraculous; and miracles are the proof of it; and the supposed presumption against these shall presently be considered. All which I have been observing here is, that, whether we choose to call every thing in the dispensations of Providence, not discoverable without revelation, nor like the known course of things, miraculous; and whether the general Christian dispensation now mentioned is to be called so, or not; the foregoing observations seem certainly to show, that there is no presumption against it from the analogy of nature.
II. There is no presumption, from analogy, against some operations, which we should now call miraculous; particularly none against a revelation at the beginning of the world: nothing of such presumption against it, as is supposed to be implied or expressed in the word,miraculous.[163]A miracle, in its very notion, is relative to a course of nature; and implies something different from it, considered as being so. Now, either there was no course of nature at the time which we are speaking of; or if there were, we are not acquainted what the course of nature is, upon the first peopling of worlds. Therefore the question, whether mankind had a revelation made to them atthattime, is to be considered, not as a question concerning a miracle, but as a common question of fact. And we have the like reason, be it more or less, to admit the report of tradition, concerning this question, and concerning common matters of fact of the same antiquity; for instance, what part of the earth was first peopled.
Or thus: When mankind was first placed in this state, there was a power exerted, totally different from the present course of nature. Now, whether this power, thus wholly different from the present course of nature, (for we cannot properly apply to it the wordmiraculous;) whether this powerstoppedimmediately after it had made man, or went on, and exerted itself further in giving him a revelation, is a question of the same kind, as whether anordinary power exerted itself in such a particulardegreeand manner, or not.
Or suppose the power exerted in the formation of the world be considered as miraculous, or rather, be called by that name; the case will not be different: since it must be acknowledged, that such a power was exerted. For supposing it acknowledged, that our Savior spent some years in a course of working miracles:[164]there is no more presumption, worth mentioning, against his having exerted this miraculous power, in a certain degree greater, than in a certain degree less; in one or two more instances, than in one or two fewer; in this, than in another manner.
It is evident then, that there can be no peculiar presumption, from the analogy of nature, against supposing a revelation, when man was first placed upon earth.[165]
Add, that there does not appear the least intimation in history or tradition, that religion was first reasoned out: but the whole of history and tradition makes for the other side, that it came into the world by revelation. Indeed the state of religion, in the first ages of which we have any account, seems to suppose and imply, that this was the original of it among mankind.[166]And these reflections together, without taking in the peculiar authority of Scripture, amount to real and a very material degree of evidence, that there was a revelation at the beginning of the world.Now this, as it is a confirmation of natural religion, and therefore mentioned in the former part of this treatise;[167]so likewise it has a tendency to remove any prejudices against a subsequent revelation.
III. But still it may be objected, that there is some peculiar presumption, from analogy, against miracles; particularly against revelation, after the settlement and during the continuance of a course of nature.
Now with regard to this supposed presumption, it is to be observed in general, that before we can have ground for raising what can, with any propriety, be called anargumentfrom analogy, for or against revelation considered as something miraculous, we must be acquainted with a similar or parallel case. But the history of some other world, seemingly in like circumstances with our own, is no more than a parallel case: and therefore nothing short of this can be so. Yet, could we come at a presumptive proof, for or against a revelation, from being informed, whether such world had one, or not; such a proof, being drawn from one single instance only, must be infinitely precarious. More particularly:
First, There is a very strong presumption against common speculative truths, and against the most ordinary facts, before the proof[168]of them; which yet is overcome by almost any proof.There is a presumption of millions to one, against the story of Cæsar, or of any other man. For suppose a number of common facts so and so circumstanced, of which we had no kind of proof, should happen to come into one’s thoughts; every one would, without any possible doubt, conclude them to be false. And the like may be said of a single common fact. Hence it appears, that the question of importance, as to the matter before us, is, concerning thedegreeof the peculiar presumption supposed against miracles; not whether there be any peculiar presumption at all against them. For, if there be the presumption of millions to one, against the most common facts; what can a small presumption, additional to this, amount to, though it be peculiar? It cannot be estimated, and is as nothing. The only material question is, whether there be any such presumptions against miracles, as to render them in any sort incredible.
Secondly, If we leave out the consideration of religion, we are in such total darkness, upon what causes, occasions, reasons, or circumstances, the present course of nature depends; that there does not appear any improbability for or against supposing, that five or six thousand years may have given scope[169]for causes, occasions, reasons, or circumstances, from whence miraculous interpositions may have arisen. And from this, joined with the foregoing observation, it will follow, that there must be a presumption, beyond all comparison greater, against theparticularcommon facts just now instanced in, than against miraclesin general; before any evidence of either.
Thirdly, Take in the consideration of religion, or the moral system of the world, and then we see distinct particular reasons for miracles: to afford mankind instruction additional to that of nature, and to attest the truth of it. This gives a real credibility to the supposition, that it might be part of the original plan of things, that there should be miraculous interpositions.
Lastly, Miracles must not be compared to common natural events, or to events which, though uncommon, are similar to what we daily experience: but to the extraordinary phenomena of nature. And then the comparison will be between the presumption against miracles, and the presumption against such uncommon appearances, suppose, as comets, and against there being any such powers in nature as magnetism and electricity, so contrary to the properties of other bodies not endued with these powers. And before any one can determine, whether there be any peculiar presumption against miracles, more than against other extraordinary things; he must consider, what, upon first hearing, would be the presumption against the last mentioned appearances and powers, to a person acquainted only with the daily, monthly, and annual course of nature respecting this earth, and with those common powers of matter which we every day see.
Upon all this I conclude; that there certainly is no such presumption against miracles, as to render them in any wise incredible: that, on the contrary, our being able to discern reasons for them, gives a positive credibility to the history of them, in cases where those reasons hold: and that it is by no means certain, that there is anypeculiarpresumption at all, from analogy, even in the lowest degree, against miracles, as distinguished from other extraordinary phenomena: though it is not worth while to perplex the reader with inquiries into the abstract nature of evidence, in order to determine a question, which, without such inquiries, we see[170]is of no importance.
Besides the objections against theevidencefor Christianity, many are alleged against theschemeof it; against the whole manner in which it is put and left with the world; as well as against several particular relations in Scripture: objections drawnfrom the deficiencies of revelation: from things in it appearing to menfoolishness;[171]from its containing matters of offence, which have led, and it must have been foreseen would lead, into strange enthusiasm and superstition, and be made to serve the purposes of tyranny and wickedness; from its not being universal; and, which is a thing of the same kind, from its evidence not being so convincing and satisfactory as it might have been: for this last is sometimes turned into a positive argument against its truth.[172]
It would be tedious, indeed impossible, to enumerate the several particulars comprehended under the objections here referred to; they being so various, according to the different fancies of men. There are persons who think it a strong objection against the authority of Scripture, that it is not composed by rules of art, agreed upon by critics, for polite and correct writing. And the scorn is inexpressible, with which some of the prophetic parts of Scripture are treated: partly through the rashness of interpreters; but very much also, on account of the hieroglyphical and figurative language, in which they are left us.
Some of the principal things of this sort shall be particularly considered in the following chapters. But my design at present is to observe in general, with respect to this whole way of arguing, that, upon supposition of a revelation, it is highly credible beforehand, that we should be incompetent judges of it to a great degree: and that it would contain many things appearing to us liable to great objections; in case we judge of it otherwise, than by the analogy of nature. Therefore, though objections against theevidenceof Christianity are most seriously to be considered, yet objections against Christianity itself are, in a great measure, frivolous: almost all objections against it, excepting those which are alleged against the particular proofs of its coming from God. I express myself with caution, lest I should be mistaken to vilify reason; which is indeed the only faculty we have wherewith to judge concerning any thing, even revelation itself: or be misunderstood to assert, that a supposed revelation cannot be proved false, from internal characters. For, it may contain clear immoralities or contradictions; and either of these would prove it false. Nor will I take upon me to affirm, that nothing else can possiblyrender any supposed revelation incredible. Yet still the observation above, is, I think, true beyond doubt; that objections against Christianity, as distinguished from objections against its evidence, are frivolous. To make out this, is the general design of the present chapter.
With regard to the whole of it, I cannot but particularly wish, that theproofsmight be attended to; rather than the assertions cavilled at, upon account of any unacceptableconsequences, real or supposed, which may be drawn from them. For, after all, that which is true, must be admitted, though it should show us the shortness of our faculties: and that we are in no wise judges of many things, of which we are apt to think ourselves very competent ones. Nor will this be any objection with reasonable men; at least upon second thought it will not be any objection with such, against the justness of the following observations.
As God governs the world and instructs his creatures, according to certain laws or rules, in the known course of nature; known by reason together with experience: so the Scripture informs us of a scheme of divine Providence, additional to this. It relates, that God has, by revelation, instructed men in things concerning his government, which they could not otherwise have known; and reminded them of things, which they might otherwise know; and attested the truth of the whole by miracles. Now if the natural and the revealed dispensation of things are both from God, if they coincide with each other, and together make up one scheme of Providence; our being incompetent judges of one, must render it credible, that we may be incompetent judges also of the other. Upon experience, the acknowledged constitution and course of nature is found to be greatly different from what, before experience, would have been expected; and such as, men fancy, there lie great objections against. This renders it beforehand highly credible, that they may find the revealed dispensation likewise, if they judge of it as they do of the constitution of nature, very different from expectations formed beforehand; and liable, in appearance, to great objections: objections against the scheme itself, and against the degrees and manners of the miraculous interpositions by which it was attested and carried on. Thus, suppose a prince to govern his dominions in the wisest manner possible, by common knownlaws; and that upon some exigencies he should suspend these laws; and govern, in several instances, in a different manner. If one of his subjects were not a competent judge beforehand, by what common rules the government should or would be carried on; it could not be expected, that the same person would be a competent judge, in what exigencies, or in what manner, or to what degree, those laws commonly observed would be suspended or deviated from. If he were not a judge of the wisdom of the ordinary administration, there is no reason to think he would be a judge of the wisdom of the extraordinary. If he thought he had objections against the former; doubtless, it is highly supposable, he might think also, that he had objections against the latter. And thus, as we fall into infinite follies and mistakes, whenever we pretend, otherwise than from experience and analogy, to judge of the constitution and course of nature; it is evidently supposable beforehand, that we should fall into as great, in pretending to judge in like manner concerning revelation. Nor is there any more ground to expect that this latter should appear to us clear of objections, than that the former should.