The Analogy of Religion to the Constitution and Course of Nature

It is not necessary we should justify the dispensations of Providence against objections, any farther than to show, that the things objected against may, for aught we know, be consistent with justice and goodness. Suppose then, that there are things in the system of this world, and plan of Providence relating to it, which taken alone would be unjust: yet it has been shown unanswerably, that if we could take in the reference, which these things may have to other things, present past and to come; to the whole scheme, which the things objected against are parts of; these very things might, for aught we know, be found to be, not only consistent with justice, but instances of it. Indeed it has been shown, by the analogy of what we see, not only possible that this may be the case, but credible that it is. And thus objections, drawn from such things, are answered, and Providence is vindicated, as far as religion makes its vindication necessary.

Hence it appears, Secondly, that objections against the Divine justice and goodness are not endeavored to be removed, by showing that the like objections, allowed to be really conclusive, lie against natural providence: but those objections being supposed and shown not to be conclusive, the things objected against, considered as matters of fact, are farther shown to be credible, from their conformity to the constitution of nature; for instance, that God will reward and punish men for their actions hereafter, from the observation, that he does reward and punish them for their actions here. And this, I apprehend, is of weight.

Thirdly, it would be of weight, even though those objections were not answered. For, there being the proof of religion above set down; and religion implying several facts; for instance again, the fact last mentioned, that God will reward and punish men for their actions hereafter; the observation, that his present method of government is by rewards and punishments, shows that future fact not to be incredible: whatever objections men may think they have against it, as unjust or unmerciful, according to their notions of justice and mercy; or as improbable from their belief of necessity. I say, as improbable: for it is evident no objection against it, as unjust, can be urged from necessity; since this notion as much destroys injustice, as it does justice.

Fourthly, Though objections against the reasonableness of the system of religion cannot indeed be answered without entering into consideration of its reasonableness; yet objections against the credibility or truth of it may. Because the system of it is reducible into what is properly matter of fact: and the truth, the probable truth of facts, may be shown without consideration of their reasonableness. Nor is it necessary, though, in some cases and respects, it is highly useful and proper, yet it is not necessary, to give a proof of the reasonableness of every precept enjoined us, and of every particular dispensation of Providence, which comes into the system of religion. Indeed the more thoroughly a person of a right disposition is convinced of the perfection of the Divine nature and conduct, the farther he will advance towards that perfection of religion, which John290 speaks of.291 But the general obligations of religion are fully made out, by proving the reasonableness of the practice of it. And that the practice of religion is reasonable, may be shown, though no more could be proved, than that the system of it may be so, for aught we know to the contrary: and even without entering into the distinct consideration of this.

Fifthly, It is easy to see, that though the analogy of nature is not an immediate answer to objections against the wisdom, the justice, or goodness, of any doctrine or precept of religion; yet it may be, as it is, an immediate and direct answer to what is really intended by such objections; which is, to show that the things objected against are incredible.

Fourthly, It is most readily acknowledged, that the foregoing treatise is by no means satisfactory; very far indeed from it: but so would any natural institution of life appear, if reduced into a system, together with its evidence. Leaving religion out of the case, men are divided in their opinions, whether our pleasures overbalance our pains: and whether it be, or be not, eligible to live in this world.292 And were all such controversies settled, which perhaps, in speculation, would be found involved in great difficulties; and were it determined upon the evidence of reason, as nature has determined it to our hands, that life is to be preserved: still, the rules which God has been pleased to afford us, for escaping the miseries of it, and obtaining its satisfactions, the rules, for instance, of preserving health, and recovering it when lost, are not only fallible and precarious, but very far from being exact. Nor are we informed by nature, as to future contingencies and accidents, so as to render it at all certain, what is the best method of managing our affairs. What will be the success of our temporal pursuits, in the common sense of the word success, is highly doubtful. And what will be the success of them in the proper sense of the word; i. e. what happiness or enjoyment we shall obtain by them, is doubtful in a much higher degree. Indeed the unsatisfactory nature of the evidence, with which we are obliged to take up, in the daily course of life, is scarce to be expressed. Yet men do not throw away life, or disregard the interests of it, upon account of this doubtfulness. The evidence of religion then being admitted real, those who object against it, as not satisfactory, i. e. as not being what they wish it, plainly forget the very condition of our being: for satisfaction, in this sense, does not belong to such a creature as man.

And, what is more material, they forget also the very nature of religion. For, religion presupposes, in all those who will embrace it, a certain degree of integrity and honesty; which it was intended to try whether men have or not, and to exercise in such as have it, in order to its improvement. Religion presupposes this as much, and in the same sense, as speaking to a man presupposes he understands the language in which you speak; or as warning a man of any danger presupposes that he hath such a regard to himself, as that he will endeavor to avoid it. Therefore the question is not at all, Whether the evidence of religion be satisfactory; but Whether it be, in reason, sufficient to prove and discipline that virtue, which it presupposes. Now the evidence of it is fully sufficient for all those purposes of probation; how far soever it is from being satisfactory, as to the purposes of curiosity, or any other: and indeed it answers the purposes of the former in several respects, which it would not do, if it were as overpowering as is required. Besides, whether the motives or the evidence for any course of action be satisfactory, meaning here, by that word, what satisfies a man that such a course of action will in event be for his good; this need never be, and I think, strictly speaking, never is, the practical question in common matters. The practical question in all cases is, Whether the evidence for a course of action be such as, taking in all circumstances, makes the faculty within us, which is the guide and judge of conduct,293 determine that course of action to be prudent. Indeed, satisfaction that it will be for our interest or happiness, abundantly determines an action to be prudent: but evidence almost infinitely lower than this, determines actions to be so too; even in the conduct of every day.

Fifthly, As to the objection concerning the influence which this argument, or any part of it, may, or may not be expected to have upon men; I observe, as above, that religion being intended for a trial294 and exercise of the morality of every person’s character, who is a subject of it; and there being, as I have shown, such evidence for it, as is sufficient, in reason, to influence men to embrace it: to object, that it is not to be imagined mankind will be influenced by such evidence, is nothing to the purpose of the foregoing treatise. For the purpose of it is not to inquire, what sort of creatures mankind are; but what the light and knowledge, which is afforded them, requires they should be: to show how, in reason, they ought to behave; not how, in fact, they will behave. This depends upon themselves, and is their own concern; the personal concern of each man in particular. How little regard the generality have to it, experience indeed does too fully show. But religion, considered as a probation, has had its end upon all persons, to whom it has been proposed with evidence sufficient in reason to influence their practice: for by this means they have been put into a state of probation; let them behave as they will in it. Thus, not only revelation, but reason also, teaches us, that by the evidence of religion being laid before men, the designs of Providence are carrying on, not only with regard to those who will be influenced by it, but likewise with regard to those who will not. Lastly, the objection here referred to, allows the thing insisted upon in this treatise to be of some weight; and if so, it may be hoped it will have some influence. And if there be a probability that it will have any at all, there is the same reason in kind, though not in degree, to lay it before men, as there would be, if it were likely to have a greater influence.

Further, I desire it may be considered, with respect to the whole of the foregoing objections, that in this treatise I have argued upon the principles of others,295 not my own: and have omitted what I think true, and of the utmost importance, because by others thought unintelligible, or not true. Thus I have argued upon the principles of the fatalists, which I do not believe: and have omitted a thing of the utmost importance which I do believe, – [viz.] the moral fitness and unfitness of actions, prior to all will whatever; which as certainly determine the divine conduct, as speculative truth and falsehood necessarily determine the divine judgment. Indeed the principle of liberty, and that of moral fitness, so force themselves upon the mind, that moralists, ancient as well as modern, have formed their language upon it. And probably it may appear in mine, though I have endeavored to avoid it; and, in order to avoid it, have sometimes been obliged to express myself in a manner, which will appear strange to such as do not observe the reason for it. But the general argument here pursued, does not at all suppose, or proceed upon these principles.

Now, these two abstract principles of liberty and moral fitness being omitted, religion can be considered in no other view, than merely as a question of fact: and in this view it is here considered. It is obvious, that Christianity, and the proof of it, are both historical. Even natural religion is, properly, a matter of fact. For, that there is a righteous Governor of the world, is so: and this proposition contains the general system of natural religion. But then, several abstract truths, and in particular those two principles, are usually taken into consideration in the proof of it: whereas it is here treated of only as a matter of fact. To explain this; That the three angles of a triangle are equal to two right ones, is an abstract truth; but that they appear so to our mind, is only a matter of fact. This last must have been admitted, if any thing was, by those ancient sceptics, who would not admit the former: but pretended to doubt, whether there were any such thing as truth, or whether we could certainly depend upon our faculties of understanding for the knowledge of it in any case.

The assertion that there is, in the nature of things, an original standard of right and wrong in actions, independent upon all will, but which unalterably determines the will of God, to exercise that moral government over the world, which religion teaches, (i. e. finally and upon the whole to reward and punish men respectively as they act right or wrong;) contains an abstract truth, as well as matter of fact. But suppose that in the present state, every man without exception, was rewarded and punished, in exact proportion as he followed or transgressed that sense of right and wrong, which God has implanted in his nature: this would not be at all an abstract truth, but only a matter of fact. And though this fact were acknowledged by every one, yet the same difficulties might be raised as now are, concerning the abstract questions of liberty and moral fitness. And we should have a proof, even the certain one of experience, that the government of the world was perfectly moral, without taking in the consideration of those questions: and this proof would remain, in what way soever they were determined.

Thus, God having given mankind a moral faculty, the object of which is actions, and which naturally approves some actions as right, and of good desert, and condemns others as wrong, and of ill desert; that he will, finally and upon the whole, reward the former and punish the latter, is not an assertion of an abstract truth, but of what is as mere a fact, as his doing so at present would be. This future fact I have not, indeed, proved with the force with which it might be proved, from the principles of liberty and moral fitness; but without them have given a really conclusive practical proof of it, which is greatly strengthened by the general analogy of nature; a proof easily cavilled at, easily shown not to be demonstrative, (and it is not offered as such;) but impossible, I think, to be evaded, or answered. Thus the obligations of religion are made out, exclusive of the questions concerning liberty and moral fitness; which have been perplexed with difficulties and abstruse reasonings, as every thing may.

Hence therefore may be observed distinctly, what is the force of this treatise. It will be, to such as are convinced of religion upon the proof arising out of the two last mentioned principles, an additional proof and confirmation of it: to such as do not admit those principles, an original proof of it,296 and a confirmation of that proof. Those who believe, will here find the scheme of Christianity cleared of objections, and the evidence of it in a peculiar manner strengthened. Those who do not believe will at least be shown the absurdity of all attempts to prove Christianity false, the plain undoubted credibility of it; and, I hope, a good deal more.

Thus, though some perhaps may seriously think, that analogy, as here urged, has too great stress laid upon it; and ridicule, unanswerable ridicule, may be applied, to show the argument from it in a disadvantageous light; yet there can be no question, but that it is a real one. For religion, both natural and revealed, implying in it numerous facts; analogy, being a confirmation of all facts to which it can be applied, and the only proof of most, cannot but be admitted by every one to be a material thing, and truly of weight on the side of religion, both natural and revealed. And it ought to be particularly regarded by such as profess to follow nature, and to be less satisfied with abstract reasonings.

CONCLUSION

Whatever account may be given of the strange inattention and disregard, in some ages and countries, to a matter of such importance as religion; it would, before experience, be incredible, that there should be the like disregard in those, who have had the moral system of the world laid before them, as it is by Christianity, and often inculcated upon them: because this moral system carries in it a good degree of evidence for its truth, upon its being barely proposed to our thoughts. There is no need of abstruse reasonings and distinctions, to convince an unprejudiced understanding, that there is a God who made and governs the world, and will judge it in righteousness; though they may be necessary to answer abstruse difficulties, when once such are raised: when the very meaning of those words, which express most intelligibly the general doctrine of religion, is pretended to be uncertain; and the clear truth of the thing itself is obscured by the intricacies of speculation. To an unprejudiced mind, ten thousand thousand instances of design cannot but prove a designer. And it is intuitively manifest, that creatures ought to live under a dutiful sense of their Maker; and that justice and charity must be his laws, to creatures whom he has made social, and placed in society.

The truth of revealed religion, peculiarly so called, is not indeed self-evident, but requires external proof, in order to its being received. Yet inattention, among us, to revealed religion, will be found to imply the same dissolute immoral temper of mind, as inattention to natural religion: because, when both are laid before us, in the manner they are in Christian countries of liberty, our obligations to inquire into both, and to embrace both upon supposition of their truth, are obligations of the same nature. Revelation claims to be the voice of God: and our obligation to attend to his voice is surely moral, in all cases. And as it is insisted, that its evidence is conclusive, upon thorough consideration of it; so it offers itself with obvious appearances of having something more than human in it, and therefore in all reason requires to have its claims most seriously examined into.

It is to be added, that though light and knowledge, in what manner soever afforded, is equally from God; yet a miraculous revelation has a peculiar tendency, from the first principles of our nature, to awaken mankind, and inspire them with reverence and awe. And this is a peculiar obligation, to attend to what claims to be so, with such appearances of truth. It is therefore most certain, that our obligations to inquire seriously into the evidence of Christianity, and, upon supposition of its truth, to embrace it, are of the utmost importance, and moral in the highest and most proper sense. Let us then suppose, that the evidence of religion in general, and of Christianity, has been seriously inquired into, by all reasonable men among us. Yet we find many professedly to reject both, upon speculative principles of infidelity. All of them do not content themselves with a bare neglect of religion, and enjoying their imaginary freedom from its restraints. Some go much beyond this. They deride God’s moral government over the world. They renounce his protection, and defy his justice. They ridicule and vilify Christianity, and blaspheme the author of it; and take all occasions to manifest scorn and contempt of revelation. This amounts to an active setting themselves against religion; to what may be considered as a positive principle of irreligion, which they cultivate within themselves; and, whether they intend this effect or not, render habitual, as a good man does the contrary principle. Others, who are not chargeable with all this profligateness, yet are in avowed opposition to religion, as if discovered to be groundless.

Now admitting, which is the supposition we go upon, that these persons act upon what they think principles of reason, (and otherwise they are not to be argued with,) it is really inconceivable, that they should imagine they clearly see the whole evidence of it, considered in itself, to be nothing at all: nor do they pretend this. They are far indeed from having a just notion of its evidence: but they would not say its evidence was nothing, if they thought the system of it, with all its circumstances, were credible, like other matters of science or history. Their manner of treating it must proceed, either from such kind of objections against all religion, as have been answered or obviated in the former part of this treatise; or else from objections, and difficulties, supposed more peculiar to Christianity. Thus, they entertain prejudices against the whole notion of a revelation, and miraculous interpositions. They find things in Scripture, whether in incidental passages, or in the general scheme of it, which appear to them unreasonable. They take for granted, that if Christianity were true, the light of it must have been more general, and the evidence of it more satisfactory, or rather overpowering: that it must and would have been, in some way, otherwise put and left, than it is. Now this is not imagining they see the evidence itself to be nothing, or inconsiderable; but quite another thing. It is being fortified against the evidence, in some degree acknowledged, by thinking they see the system of Christianity, or something which appears to them necessarily connected with it, to be incredible or false; fortified against that evidence, which might otherwise make great impression upon them. Or, lastly, if any of these persons are, upon the whole, in doubt concerning the truth of Christianity; their behavior seems owing to their taking for granted, through strange inattention, that such doubting is, in a manner, the same thing as being certain against it.

To these persons, and to this state of opinion concerning religion, the foregoing treatise is adapted. For, all the general objections against the moral system of nature having been obviated, it is shown, that there is not any peculiar presumption at all against Christianity, considered either as not discoverable by reason, or as unlike to what is so discovered; nor any, worth mentioning, against it as miraculous, if any at all; none, certainly, which can render it in the least incredible. It is shown, that, upon supposition of a divine revelation, the analogy of nature renders it beforehand highly credible, I think probable, that many things in it must appear liable to great objections; and that we must be incompetent judges of it, to a great degree. This observation is, I think, unquestionably true, and of the very utmost importance. But it is urged, as I hope it will be understood, with great caution not to vilify the faculty of reason, which is the candle of the Lord within us;297 though it can afford no light, where it does not shine; nor judge, where it has no principles to judge upon. The objections here spoken of, being first answered in the view of objections against Christianity as a matter of fact, are in the next place considered as urged more immediately against the wisdom, justice, and goodness of the Christian dispensation. And it is fully made out, that they admit of exactly the like answer, in every respect, to what the like objections against the constitution of nature admit of: that, as partial views give the appearance of wrong to things, which, upon further consideration and knowledge of their relations to other things, are found just and good; so it is perfectly credible, that the things objected against the wisdom and goodness of the Christian dispensation, may be rendered instances of wisdom and goodness, by their reference to other things beyond our view. Because Christianity is a scheme as much above our comprehension, as that of nature; and like that, a scheme in which means are made use of to accomplish ends, and which, as is most credible, may be carried on by general laws. And it ought to be attended to, that this is not an answer taken merely or chiefly from our ignorance: but from something positive, which our observation shows us. For, to like objections, the like answer is experienced to be just, in numberless parallel cases.

The objections against the Christian dispensation, and the method by which it is carried on, having been thus obviated, in general, and together; the chief of them are considered distinctly, and the particular things objected to are shown credible, by their perfect analogy, each apart, to the constitution of nature. Thus, if man be fallen from his primitive state, and to be restored, and infinite wisdom and power engages in accomplishing our recovery: it were to have been expected, it is said, that this should have been effected at once; and not by such a long series of means, and such a various economy of persons and things; one dispensation preparatory to another, this to a further one, and so on through an indefinite number of ages, before the end of the scheme proposed can be completely accomplished; a scheme conducted by infinite wisdom, and executed by almighty power. But now, on the contrary, our finding that every thing in the constitution and course of nature is thus carried on, shows such expectations concerning revelation to be highly unreasonable; and is a satisfactory answer to them, when urged as objections against the credibility, that the great scheme of Providence in the redemption of the world may be of this kind, and to be accomplished in this manner.