Chapter 15

[267]P.189, &c.[268]John i. 3.[269]Eph. iii. 9.[270]Acts iii. 21.[271]Rev. x. 7.[272]Dan. ii. 44.[273]Dan. vii. 22.[274]Rev. xi. 17, 18; xx. 6.[275]Dan. vii. 27.[276]Chap. ii.iii.&c.[277]Deut. xxviii. 64; xxx. 2, 3: Isa. xlv. 17.[278]Isa. lx. 21: Jer. xxx. 11; xlvi. 28: Amos ix. 14, 15: Jer. xxxi. 36.[279]Isa. viii. 14, 15; xlix. 5; chap. liii.: Mal. i. 10, 11, and chap. iii.[280]Isa. xlix. 6, chap. ii., chap, xi., chap. lvi. 7: Mal. i. 11. To which must be added, the other prophecies of the like kind, several in the New Testament, and very many in the Old; which describe what shall be the completion of the revealed plan of Providence.[281][SeeDavidson’sDisc. on Proph.:Blaneyon Daniel’s LXX. Weeks:Hurd’sIntrod. to the Study of Proph.:Jortin’sSer. at Boyle Lect.:Fuller’sGosp. its own Witness, part ii.:Waugh’sDiss.:Apthorpe’sDiscourses.][282]P.250.[283][Hundreds of instances might be adduced, in which profane historians corroborate the statements of the Scriptures. The following are merely specimens:Diodorus Siculus,Strabo,Tacitus,Pliny, andSolinus, speak of the destruction of Sodom and Gomorrah. The lives of David and Solomon are given in the remains of thePhœnician Annals, inDamascenus, andEupolemus.Menanderdescribes the carrying away of the Ten Tribes by Salmanasor.Suetonius,Tacitus,Plinythe younger, andNumenius, speak of Jesus Christ. His miracles are owned byCelsus,Porphyry,Julian, and Jewish writers opposed to Christianity.Suetonius,Tacitus,Pliny,Julian, and others describe his being put to death; andTacitussays that many were put to death for adhering to his religion.Phlegonmentions the miracles of Peter; and Paul is enumerated among eminent authors, in a fragment ofLonginus.][284][This thought is elaborated with skill byWhatelyin his “Historic Doubts.” He takes up all the popular infidel objections as to the life of Christ, and applies them with undiminished or even increased force against the evidences that such a man as Buonaparte ever existed.Johnsonin a lively sally once said—“‘It is easy to be on the negative side. I deny that Canada is taken. The French are a much more numerous people than we; and it is not likely they would allow us to take it.’ ‘But the Government have announced the fact.’ ‘Very true. But the ministry have put us to an enormous expense by the war in America, and it is their interest to persuade us that we have got something for our money.’ ‘But the fact is confirmed by thousands who were at the taking of it.’ ‘Aye, but these men have an interest in deceiving us: they don’t want you should think the French have beat them. Now suppose you go over and find it so, that would only satisfy yourself; for when you come back we will not believe you. We will say you have been bribed.’”—Boswell.][285]P.267, &c.[286]P.270, &c.[287]Deut. xxviii. 37.[288]All the particular things mentioned in this chapter, not reducible to the head of certain miracles, or determinate completions of prophecy. See p.263.[289][Butler states this argument with more than his usual brevity, and its force is not seen without reflection. “If contrivance or accident could have given to Christianityanyof its apparent testimonies, its miracles, its prophecies, its morals, its propagation, or [the character of] its founder, there could be no room to believe, or even imagine, thatallthese appearances of great credibility, could beunited together, by any such means. If successful craft could have contrived its public miracles, or the pretence of them, it requires another reach of craft, to adopt its prophecies to the same object. Further, it required not only a different, but a totally opposite art to conceive and promulgate its admirable morals. Again, its propagation, in defiance of the powers and terrors of the world, implied still other qualities of action. Lastly, the model of the life of its founder, is a work of such originality and wisdom, as could be the offspring only of consummate powers of invention, or rather never could have beendevised, but must have come from real life. The hypothesis sinks under its incredibility. Each of these suppositions of contrivance, being arbitrary and unsupported, the climax of them is an extravagance.”—Davison, on Prophecy.][290]1 John iv. 18.—[“There is no fear in love,” &c.][291][Obedience from dread, if it continue to be the only motive, precludes advance toward perfection; for “He that feareth is not made perfect in love.” But obedience from a discernment of the reasonableness and beneficence of religion, and of the perfections of its Author, increases love till it “casteth out fear.”][292][See a discussion of this subject, inBayle’sHistorical and Biographical Dictionary: art.Xenophanes: notes D, E, F, G.][293]SeeDissertation II.[294][It is remarked byDean Fitzgerald, that “It is not inconceivable that the Almighty should apply such a test of men’s candor and fidelity, as should require them first to act upon a thing as true, before they were so fully satisfied of its truth as to leave no doubt remaining. Such a course of action might be the appointed, and for all we know, the only possible way of overcoming habits of thought and feeling, repugnant to the belief demanded, so that a fixed religious faith might be the reward, as it were, of a sincere course of prudent behavior.”][295]Byarguing upon the principles of others, the reader will observe is meant, not proving any thingfromthose principles, butnotwithstandingthem. Thus religion is proved, notfromthe opinion of necessity; which is absurd: but,notwithstandingoreven thoughthat opinion were admitted to be true.[296]P.141, &c.[297]Prov. xx. 27.[298]Serm. at theRolls, p. 106.[299]John iii. 16: Heb. v. 9.[300]P.258, &c.[301]Locke’s Works, vol. i. p. 146.[302]Locke, pp. 146, 147.[303]Locke, p. 152.[304]See an answer to Dr. Clarke’s Third Defence of his Letter to Mr. Podwell, 2d edit. p. 44, 56, &c.[305][“One is continually reminded throughout this dissertation, of what is calledThe common-sense schoolof Scotch metaphysicians. Nor can there be any doubt thatReid, in particular, was largely indebted to Butler, of whose writings he was a diligent student, for forming that sober and manly character of understanding which is, I think, his great merit.”—Fitzgerald.][306]This way of speaking is taken from Epictetus,[A]and is made use of as seeming the most full, and least liable to cavil. And the moral faculty may be understood to have these two epithets, δοκιμαστικὴ and ἀποδοκιμαστικὴ [applauding and condemning] upon a double account; because, upon a survey of actions, whether before or after they are done, it determines them to be good or evil; and also because it determines itself to be the guide of action and of life, in contradistinction from all other faculties, or natural principles of action; in the very same manner as speculative reasondirectlyand naturally judges of speculative truth and falsehood: and at the same time is attended with a consciousness uponreflection, that the natural right to judge of them belongs to it.[A]Arr. Epict. lib. i. cap. i.[307]Οὐδὲ ἡ ἀρετὴ καὶ κακία—ἐν πείσει ἀλλὰ ἐνεργείᾳ, [Virtue and vice are not in feeling, but in action,] M. Anton, lib. ix. 16. Virtutis laus omnis in actione consistit. [The whole praise of virtue, depends on action.] Cic. Off. lib. i. cap. 6.[308]P.145.

[267]P.189, &c.

[268]John i. 3.

[269]Eph. iii. 9.

[270]Acts iii. 21.

[271]Rev. x. 7.

[272]Dan. ii. 44.

[273]Dan. vii. 22.

[274]Rev. xi. 17, 18; xx. 6.

[275]Dan. vii. 27.

[276]Chap. ii.iii.&c.

[277]Deut. xxviii. 64; xxx. 2, 3: Isa. xlv. 17.

[278]Isa. lx. 21: Jer. xxx. 11; xlvi. 28: Amos ix. 14, 15: Jer. xxxi. 36.

[279]Isa. viii. 14, 15; xlix. 5; chap. liii.: Mal. i. 10, 11, and chap. iii.

[280]Isa. xlix. 6, chap. ii., chap, xi., chap. lvi. 7: Mal. i. 11. To which must be added, the other prophecies of the like kind, several in the New Testament, and very many in the Old; which describe what shall be the completion of the revealed plan of Providence.

[281][SeeDavidson’sDisc. on Proph.:Blaneyon Daniel’s LXX. Weeks:Hurd’sIntrod. to the Study of Proph.:Jortin’sSer. at Boyle Lect.:Fuller’sGosp. its own Witness, part ii.:Waugh’sDiss.:Apthorpe’sDiscourses.]

[282]P.250.

[283][Hundreds of instances might be adduced, in which profane historians corroborate the statements of the Scriptures. The following are merely specimens:Diodorus Siculus,Strabo,Tacitus,Pliny, andSolinus, speak of the destruction of Sodom and Gomorrah. The lives of David and Solomon are given in the remains of thePhœnician Annals, inDamascenus, andEupolemus.Menanderdescribes the carrying away of the Ten Tribes by Salmanasor.Suetonius,Tacitus,Plinythe younger, andNumenius, speak of Jesus Christ. His miracles are owned byCelsus,Porphyry,Julian, and Jewish writers opposed to Christianity.Suetonius,Tacitus,Pliny,Julian, and others describe his being put to death; andTacitussays that many were put to death for adhering to his religion.Phlegonmentions the miracles of Peter; and Paul is enumerated among eminent authors, in a fragment ofLonginus.]

[284][This thought is elaborated with skill byWhatelyin his “Historic Doubts.” He takes up all the popular infidel objections as to the life of Christ, and applies them with undiminished or even increased force against the evidences that such a man as Buonaparte ever existed.Johnsonin a lively sally once said—“‘It is easy to be on the negative side. I deny that Canada is taken. The French are a much more numerous people than we; and it is not likely they would allow us to take it.’ ‘But the Government have announced the fact.’ ‘Very true. But the ministry have put us to an enormous expense by the war in America, and it is their interest to persuade us that we have got something for our money.’ ‘But the fact is confirmed by thousands who were at the taking of it.’ ‘Aye, but these men have an interest in deceiving us: they don’t want you should think the French have beat them. Now suppose you go over and find it so, that would only satisfy yourself; for when you come back we will not believe you. We will say you have been bribed.’”—Boswell.]

[285]P.267, &c.

[286]P.270, &c.

[287]Deut. xxviii. 37.

[288]All the particular things mentioned in this chapter, not reducible to the head of certain miracles, or determinate completions of prophecy. See p.263.

[289][Butler states this argument with more than his usual brevity, and its force is not seen without reflection. “If contrivance or accident could have given to Christianityanyof its apparent testimonies, its miracles, its prophecies, its morals, its propagation, or [the character of] its founder, there could be no room to believe, or even imagine, thatallthese appearances of great credibility, could beunited together, by any such means. If successful craft could have contrived its public miracles, or the pretence of them, it requires another reach of craft, to adopt its prophecies to the same object. Further, it required not only a different, but a totally opposite art to conceive and promulgate its admirable morals. Again, its propagation, in defiance of the powers and terrors of the world, implied still other qualities of action. Lastly, the model of the life of its founder, is a work of such originality and wisdom, as could be the offspring only of consummate powers of invention, or rather never could have beendevised, but must have come from real life. The hypothesis sinks under its incredibility. Each of these suppositions of contrivance, being arbitrary and unsupported, the climax of them is an extravagance.”—Davison, on Prophecy.]

[290]1 John iv. 18.—[“There is no fear in love,” &c.]

[291][Obedience from dread, if it continue to be the only motive, precludes advance toward perfection; for “He that feareth is not made perfect in love.” But obedience from a discernment of the reasonableness and beneficence of religion, and of the perfections of its Author, increases love till it “casteth out fear.”]

[292][See a discussion of this subject, inBayle’sHistorical and Biographical Dictionary: art.Xenophanes: notes D, E, F, G.]

[293]SeeDissertation II.

[294][It is remarked byDean Fitzgerald, that “It is not inconceivable that the Almighty should apply such a test of men’s candor and fidelity, as should require them first to act upon a thing as true, before they were so fully satisfied of its truth as to leave no doubt remaining. Such a course of action might be the appointed, and for all we know, the only possible way of overcoming habits of thought and feeling, repugnant to the belief demanded, so that a fixed religious faith might be the reward, as it were, of a sincere course of prudent behavior.”]

[295]Byarguing upon the principles of others, the reader will observe is meant, not proving any thingfromthose principles, butnotwithstandingthem. Thus religion is proved, notfromthe opinion of necessity; which is absurd: but,notwithstandingoreven thoughthat opinion were admitted to be true.

[296]P.141, &c.

[297]Prov. xx. 27.

[298]Serm. at theRolls, p. 106.

[299]John iii. 16: Heb. v. 9.

[300]P.258, &c.

[301]Locke’s Works, vol. i. p. 146.

[302]Locke, pp. 146, 147.

[303]Locke, p. 152.

[304]See an answer to Dr. Clarke’s Third Defence of his Letter to Mr. Podwell, 2d edit. p. 44, 56, &c.

[305][“One is continually reminded throughout this dissertation, of what is calledThe common-sense schoolof Scotch metaphysicians. Nor can there be any doubt thatReid, in particular, was largely indebted to Butler, of whose writings he was a diligent student, for forming that sober and manly character of understanding which is, I think, his great merit.”—Fitzgerald.]

[306]This way of speaking is taken from Epictetus,[A]and is made use of as seeming the most full, and least liable to cavil. And the moral faculty may be understood to have these two epithets, δοκιμαστικὴ and ἀποδοκιμαστικὴ [applauding and condemning] upon a double account; because, upon a survey of actions, whether before or after they are done, it determines them to be good or evil; and also because it determines itself to be the guide of action and of life, in contradistinction from all other faculties, or natural principles of action; in the very same manner as speculative reasondirectlyand naturally judges of speculative truth and falsehood: and at the same time is attended with a consciousness uponreflection, that the natural right to judge of them belongs to it.[A]Arr. Epict. lib. i. cap. i.

[A]Arr. Epict. lib. i. cap. i.

[307]Οὐδὲ ἡ ἀρετὴ καὶ κακία—ἐν πείσει ἀλλὰ ἐνεργείᾳ, [Virtue and vice are not in feeling, but in action,] M. Anton, lib. ix. 16. Virtutis laus omnis in actione consistit. [The whole praise of virtue, depends on action.] Cic. Off. lib. i. cap. 6.

[308]P.145.

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