The Analogy of Religion to the Constitution and Course of Nature

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 to God the Father Almighty: and the essence of revealed religion, as distinguished from natural, to consist in religious regards to the Son, and to the 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 only the 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. Moral precepts, are precepts the reasons of which we see: positive precepts, are precepts the reasons of which we do not see.151 Moral duties arise out of the nature of the case itself, prior to external command. Positive duties do 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, the external worship 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 law and positive 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, for eating with publicans and sinners; and also when they censured his disciples, for plucking 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 manner of expression, he has made it general: I will have mercy, and not sacrifice.153 The propriety of the word proverbial, 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 their condemning 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 the general spirit 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 obey all 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.

CHAPTER II.

SUPPOSED PRESUMPTION AGAINST A REVELATION CONSIDERED AS MIRACULOUS

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 in order, 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 the general scheme of 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 innumerable things, 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 the whole course of things, or divine government naturally unknown to us, and every thing in 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 at that time, 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 word miraculous;) whether this power stopped immediately 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 an ordinary power exerted itself in such a particular degree and 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.