The Analogy of Religion to the Constitution and Course of Nature

57

Chap. i. (#I_CHAPTER_I)

58

See chaps. iv. (#I_CHAPTER_IV) and vi. (#I_CHAPTER_VI)

59

[This chapter, more than any other, carries the force of positive argument. If in this world, we have proofs that God is a moral governor, then in order to evince that we shall be under moral government hereafter, we have only to supply an intermediate consideration, – viz.: that God, as such, must be unchangeable. The argument, as just remarked, assumes a substantive form, because admitted facts, as to this world, exhibiting the very principles on which God’s government goes at present, compel us not only to suppose that the principles of God will remain, but to believe so.]

60

Chap. ii. (#I_CHAPTER_II)

61

The objections against religion, from the evidence of it not being universal, nor so strong as might possibly have been, may be urged against natural religion, as well as against revealed. And therefore the consideration of them belongs to the first part of this treatise, as well as the second. But as these objections are chiefly urged against revealed religion, I choose to consider them in the second part. And the answer to them there, ch. vi., as urged against Christianity, being almost equally applicable to them as urged against the religion of nature; to avoid repetition, the reader is referred to that chapter.

62

Dissertation II.

63

Chap. vi. (#I_CHAPTER_VI)

64

See Lord Shaftesbury’s Inquiry concerning Virtue, Part II.

65

[At the foundation of moral improvement, lies the conviction that what is right, is our happiness, no less than our duty. This again is based upon a conviction that God governs justly; and has all power over us for good or evil. As creation is full of the evidences of design, so is Providence. And as the human mind shows, in its structure, the most exquisite marks of design, so the government of mind shows a final object for all our faculties. Among the attributes of mind we observe, conspicuous, a disposition to seek ends, lay plans, and sacrifice present indulgence to future and greater good: and a facility in learning how to subordinate one thing to another, so as to secure success in our plans. This, with conscience to approve or disapprove our modes, constitutes an evident adaptedness to a moral government on the part of God; and would be worse than superfluous, if there be no such government. Every rule of action, deduced by reason from the light of nature, may fairly be regarded as God’s law; and the inconveniences resulting from wrong actions, are God’s retributions. These retributions, felt or observed, are divine teachings, saying, emphatically, if you act thus you shall receive thus. We do actually so judge, in relation to physics. Every rule of motion, distance, gravitation, heat, electricity, &c. &c., is received as God’s law; and we would deem it insane to act in opposition.]

66

[Consult Capp on the Gov. of God: Twisse Vindiciæ Prov. Dei: Wittichii Excre. Theol.: Dwight’s Theol.: Martinius de Gubernatione Mundi: Liefchild on Providence: Morton on do.: Sherlock on do.: Rutherford on do.: and the Sermons of Thos. Leland, Porteus, Topping, Hunt, Davies, Horseley, South, Wisheart, Seed, Collings, and Doddridge.]

67

Chap. ii. (#I_CHAPTER_II)

68

[In the structure of man, physical and mental, we find no contrivances for disease or pain, so that in general those who conform to the laws of their being, enjoy happiness; and suffering is chiefly the result of our own conduct. But, as without revelation we could only learn the evil of vice, by its effects, and would often learn it too late to retrieve our affairs, or our souls’ peace, God has in mercy given forth his teachings, by which, beforehand, we may know the effects of actions.]

69

See Dissertation II (#DISSERTATION_II).

70

[It was contended by Mandeville in his “Fable of the Bees,” that private vices, as luxury for instance, are often conducive to the well-being of society. This idea is fully refuted by Warburton, Divine Legation of Moses, b. 1: Berkeley, Minute Philosopher, Dial. 2: and by Brown, Characteristics, Ess. 2.]

71

[A strong illustration of this distinction is seen in the “delivering up” of our Savior to be crucified. As to the mere act of delivering up, we find it referred, 1. To God the Father, John iii. 16: Acts ii. 23: Rom. viii. 32. 2. To Christ himself, Eph. v. 2, and v. 25, &c. In this last passage it is literally delivered himself. 3. To the Jewish rulers, Luke xx. 20: Mark xii. 12. 4. To Pontius Pilate, Matt. xxvii. 26: Mark xv. 15: John xix. 6. 5. To Judas, Matt. xxvi. 15: Zec. xi. 12.As to the mere act, Judas and Pilate did just what God the Father, and our Lord Jesus did. But how infinitely unlike the qualities of the act!]

72

[“When one supposes he is about to die, there comes over him a fear and anxiety about things in regard to which he felt none before. For the stories which are told about Hades, that such, as have practised wrong, must there suffer punishment, although made light of for a while, these torment the soul lest they should be true. But he who is conscious of innocence, has a pleasant and good hope, which will support old age.” Plato, Respub. i. s. 5.]

73

See Dissertation II (#DISSERTATION_II).

74

[Aside from revelation, our ideas of the divine attributes must be derived from a knowledge of our own. Among these is our moral sense, which constrains us to consider right and wrong as an immutable distinction, and moral worth as our highest excellence. Hence we ascribe perfect virtue to God. It does not follow from such reasoning, that we form a Deity after our own conceptions, for it is but the argument a fortiori, “He that formed the eye, shall he not see? He that teacheth man knowledge, shall he not know?” Ps. xciv. 9. We do not conceive of a Deity who sees just as we do; but that he sees, for he makes sight. So we infer that he has moral attributes, because we have them, from him.This point is not sufficiently pressed upon infidels. They readily acknowledge God’s physical attributes, because the argument is addressed to their understanding, but deny his moral ones, because their hearts are hardened through the deceitfulness of sin.]

75

[It is easy to see that the occasional disadvantages of virtue, are no less conducive to moral excellence, than its being generally advantageous. In view of its general advantages, we are virtuous with a proper and commanded view to our instinctive desire for happiness. In face of its disadvantages, we cultivate virtue for its own sake.]

76

[The common remark, “virtue brings its own reward,” is true only with qualifications. The apostles, as to this life, were the most miserable of men: (1 Cor. xv. 9.) Virtue does not always bring earthly rewards. The grand support of the good is drawn from considerations of that future state which the infidel denies. Observe, 1. We cannot suppose that God would so construct man, as that his principal comfort and reward for virtue, is a delusion. 2. Very good persons are often beset with painful doubts and fears, as to their future safety. Would God allow such doubts, if the expectation of future happiness were the only reward of virtue? 3. This reward, at best, is private; but for the encouragement of virtue, it must have obvious triumphs.On the other hand, bad men grow callous to the rebukes of conscience, so that great sinners suffer less from remorse than small ones, and what is worse, owe their tranquillity to their guilt. Again, he who kills a good man, wholly deprives him of his only reward, if this life alone gives it. And the villain who kills himself, escapes his only punishment.Virtuous persons, in the strong language of Robert Hall, would be “the only persons who are wholly disappointed of their object; the only persons who (by a fatal and irreparable mistake), expecting an imaginary happiness in an imaginary world, lose their only opportunity of enjoying those present pleasures, of which others avail themselves; dooming themselves to grasp at shadows, while they neglect the substance, and harassed with a perpetual struggle against their natural propensities and passions, and all in vain!”

77

[Because, so soon as any community, or collection of persons, conclude a man to be wholly vicious in his course, and without any restraint of conscience, he is at once shorn of his influence, and will soon be stripped of all power of mischief. On the other hand, we see the might of virtue unarmed with power, in Luther, in Roger Williams, in Wm. Penn, and innumerable other instances.]

78

Isa. lx. 21.

79

P. 109 (#Page_108).

80

P. 110 (#FNanchor_67), &c.

81

P. 111 (#Page_111), &c.