The Analogy of Religion to the Constitution and Course of Nature

CHAPTER VI.

THE WANT OF UNIVERSALITY IN REVELATION; AND THE SUPPOSED DEFICIENCY IN THE PROOF OF IT

It has been thought by some persons, that if the evidence of revelation appears doubtful, this itself turns into a positive argument against it: because it cannot be supposed, that, if it were true, it would be left to subsist upon doubtful evidence. And the objection against revelation from its not being universal is often insisted upon as of great weight.

The weakness of these opinions may be shown, by observing the suppositions on which they are founded: which are really such as these; that it cannot be thought God would have bestowed any favor at all upon us, unless in the degree which we think he might, and which, we imagine, would be most to our particular advantage; and also that it cannot be thought he would bestow a favor upon any, unless he bestowed the same upon all; suppositions, which we find contradicted, not by a few instances in God’s natural government of the world, but by the general analogy of nature together.

Persons who speak of the evidence of religion as doubtful, and of this supposed doubtfulness as a positive argument against it, should be put upon considering, what that evidence is, which they act upon with regard to their temporal interests. It is not only extremely difficult, but in many cases absolutely impossible, to balance pleasure and pain, satisfaction and uneasiness, so as to be able to say on which side is the overplus. There are the like difficulties and impossibilities in making the due allowances for a change of temper and taste, for satiety, disgusts, ill health: any of which render men incapable of enjoying, after they have obtained what they most eagerly desired. Numberless too are the accidents, besides that one of untimely death, which may even probably disappoint the best-concerted schemes: and strong objections are often seen to lie against them, not to be removed or answered, but which seem overbalanced by reasons on the other side; so as that the certain difficulties and dangers of the pursuit are, by every one; thought justly disregarded, upon account of the appearing greater advantages in case of success, though there be but little probability of it. Lastly, every one observes our liableness, if we be not upon our guard, to be deceived by the falsehood of men, and the false appearances of things: and this danger must be greatly increased, if there be a strong bias within, suppose from indulged passion, to favor the deceit. Hence arises that great uncertainty and doubtfulness of proof, wherein our temporal interest really consists; what are the most probable means of attaining it; and whether those means will eventually be successful. And numberless instances there are, in the daily course of life, in which all men think it reasonable to engage in pursuits, though the probability is greatly against succeeding; and to make such provision for themselves, as it is supposable they may have occasion for, though the plain acknowledged probability is, that they never shall.

Those who think the objection against revelation, from its light not being universal, to be of weight,243 should observe, that the Author of nature, in numberless instances, bestows that upon some, which he does not upon others, who seem equally to stand in need of it. Indeed he appears to bestow all his gifts with the most promiscuous variety among creatures of the same species: health and strength, capacities of prudence and of knowledge, means of improvement, riches, and all external advantages. As there are not any two men found, of exactly like shape and features; so it is probable there are not any two, of an exactly like constitution, temper, and situation, with regard to the goods and evils of life. Yet, notwithstanding these uncertainties and varieties, God does exercise a natural government over the world; and there is such a thing as a prudent and imprudent institution of life, with regard to our health and our affairs, under that his natural government.

As neither the Jewish nor Christian revelation have been universal; and as they have been afforded to a greater or less part of the world, at different times; so likewise at different times, both revelations have had different degrees of evidence. The Jews who lived during the succession of prophets, that is, from Moses till after the Captivity, had higher evidence of the truth of their religion, than those had, who lived in the interval between the last-mentioned period, and the coming of Christ. And the first Christians had higher evidence of the miracles wrought in attestation of Christianity, than what we have now. They had also a strong presumptive proof of the truth of it, perhaps of much greater force, in way of argument, than many think, of which we have very little remaining; I mean the presumptive proof of its truth, from the influence which it had upon the lives of the generality of its professors. And we, or future ages, may possibly have a proof of it, which they could not have, from the conformity between the prophetic history, and the state of the world244 and of Christianity.

And further: if we were to suppose the evidence, which some have of religion, to amount to little more than seeing that it may be true; but that they remain in great doubts and uncertainties about both its evidence and its nature, and great perplexities concerning the rule of life: others to have a full conviction of the truth of religion, with a distinct knowledge of their duty; and others severally to have all the intermediate degrees of religious light and evidence, which lie between these two – if we put the case, that for the present, it was intended that revelation should be no more than a small light, in the midst of a world greatly overspread, notwithstanding it, with ignorance and darkness: that certain glimmerings of this light should extend, and be directed, to remote distances, in such a manner as that those who really partook of it should not discern whence it originally came: that some in a nearer situation to it should have its light obscured, and, in different ways and degrees, intercepted: and that others should be placed within its clearer influence, and be much more enlivened, cheered, and directed by it; but yet that even to these it should be no more than a light shining in a dark place: all this would be perfectly uniform, and of a piece with the conduct of Providence, in the distribution of its other blessings. If the fact of the case really were, that some have received no light at all from the Scripture; as many ages and countries in the heathen world: that others, though they have, by means of it, had essential or natural religion enforced upon their consciences, yet have never had the genuine Scripture revelation, with its real evidence, proposed to their consideration; and the ancient Persians and modern Mahometans may possibly be instances of people in a situation somewhat like to this; that others, though they have had the Scripture laid before them as of divine revelation, yet have had it with the system and evidence of Christianity so interpolated, the system so corrupted, the evidence so blended with false miracles, as to leave the mind in the utmost doubtfulness and uncertainty about the whole; which may be the state of some thoughtful men, in most of those nations who call themselves Christian: and lastly, that others have had Christianity offered to them in its genuine simplicity, and with its proper evidence, as persons in countries and churches of civil and of Christian liberty; but that even these persons are left in great ignorance in many respects, and have by no means light afforded them enough to satisfy their curiosity, but only to regulate their life, to teach them their duty, and encourage them in the careful discharge of it. I say, if we were to suppose this somewhat of a general true account of the degrees of moral and religious light and evidence, which were intended to be afforded mankind, and of what has actually been and is their situation, in their moral and religious capacity; there would be nothing in all this ignorance, doubtfulness, and uncertainty, in all these varieties, and supposed disadvantages of some in comparison of others, respecting religion, but may be paralleled by manifest analogies in the natural dispensations of Providence at present, considering ourselves merely in our temporal capacity.

Nor is there any thing shocking in all this, or which would seem to bear hard upon the moral administration in nature, if we would really keep in mind, that every one shall be dealt equitably with: instead of forgetting this, or explaining it away, after it is acknowledged in words. All shadow of injustice, and indeed all harsh appearances, in this various economy of Providence, would be lost, if we would keep in mind, that every merciful allowance shall be made, and no more be required of any one, than what might have been equitably expected of him, from the circumstances in which he was placed; and not what might have been expected, had he been placed in other circumstances: i. e. in Scripture language, that every man shall be accepted according to what he had, not according to what he had not.245 This however does not by any means imply, that all persons’ condition here is equally advantageous with respect to futurity. And Providence’s designing to place some in greater darkness with respect to religious knowledge, is no more a reason why they should not endeavor to get out of that darkness, and others to bring them out of it, than why ignorant and slow people in matters of other knowledge should not endeavor to learn, or should not be instructed.

It is not unreasonable to suppose, that the same wise and good principle, whatever it was, which disposed the Author of nature to make different kinds and orders of creatures, disposed him also to place creatures of like kinds in different situations. And that the same principle which disposed him to make creatures of different moral capacities, disposed him also to place creatures of like moral capacities in different religious situations; and even the same creatures, in different periods of their being. The account or reason of this is also most probably the account why the constitution of things is such, as that creatures of moral natures or capacities, for a considerable part of that duration in which they are living agents, are not at all subjects of morality and religion; but grow up to be so, and grow up to be so more and more, gradually from childhood to mature age.

What, in particular, is the account or reason of these things, we must be greatly in the dark, were it only that we know so very little even of our own case. Our present state may possibly be the consequence of something past, of which we are wholly ignorant: as it has a reference to somewhat to come, of which we know scarce any more than is necessary for practice. A system or constitution, in its notion, implies variety; and so complicated a one as this world, very great variety. So that were revelation universal, yet, from men’s different capacities of understanding, from the different lengths of their lives, their different educations and other external circumstances, and from their difference of temper and bodily constitution, their religious situations would be widely different, and the disadvantage of some in comparison of others, perhaps, altogether as much as at present. The true account, whatever it be, why mankind, or such a part of mankind, are placed in this condition of ignorance, must be supposed also the true account of our further ignorance, in not knowing the reasons why, or whence it is, that they are placed in this condition.

The following practical reflections may deserve the serious consideration of those persons, who think the circumstances of mankind or their own, in the forementioned respects, a ground of complaint.

First, The evidence of religion not appearing obvious, may constitute one particular part of some men’s trial in the religious sense: as it gives scope, for a virtuous exercise, or vicious neglect of their understanding, in examining or not examining into that evidence. There seems no possible reason to be given, why we may not be in a state of moral probation, with regard to the exercise of our understanding upon the subject of religion, as we are with regard to our behavior in common affairs. The former is as much a thing within our power and choice as the latter. And I suppose it is to be laid down for certain, that the same character, the same inward principle, which, after a man is convinced of the truth of religion, renders him obedient to the precepts of it, would, were he not thus convinced, set him about an examination of it, upon its system and evidence being offered to his thoughts: and that in the latter state his examination would be with an impartiality, seriousness, and solicitude, proportionable to what his obedience is in the former. And as inattention, negligence, want of all serious concern, about a matter of such a nature and such importance, when offered to men’s consideration, is, before a distinct conviction of its truth, as real depravity and dissoluteness, as neglect of religious practice after such conviction: so active solicitude about it, and fair impartial consideration of its evidence before such conviction, is as really an exercise of a morally right temper; as is religious practice after. Thus, that religion is not intuitively true, but a matter of deduction and inference; that a conviction of its truth is not forced upon every one, but left to be, by some, collected with heedful attention to premises; this as much constitutes religious probation, as much affords sphere, scope, opportunity, for right and wrong behavior, as any thing whatever does. And their manner of treating this subject, when laid before them, shows what is in their heart, and is an exertion of it.

Secondly, It appears to be a thing as evident, though it is not so much attended to, that if, upon consideration of religion, the evidence of it should seem to any persons doubtful, in the highest supposable degree; even this doubtful evidence will, however, put them into a general state of probation in the moral and religious sense. For, suppose a man to be really in doubt, whether such a person had not done him the greatest favor; or, whether his whole temporal interest did not depend upon that person; no one, who had any sense of gratitude and of prudence, could possibly consider himself in the same situation, with regard to such person, as if he had no such doubt. In truth, it is as just to say, that certainty and doubt are the same, as to say the situations now mentioned would leave a man as entirely at liberty in point of gratitude or prudence, as he would be, were he certain he had received no favor from such person; or that he no way depended upon him. Thus, though the evidence of religion which is afforded to some men should be little more than they are given to see, the system of Christianity, or religion in general, to be supposable and credible; this ought in all reason to beget a serious practical apprehension, that it may be true. And even this will afford matter of exercise for religious suspense and deliberation, for moral resolution and self-government; because the apprehension that religion may be true does as really lay men under obligations, as a full conviction that it is true. It gives occasion and motives to consider further the important subject; to preserve attentively upon their minds a general implicit sense that they may be under divine moral government, an awful solicitude about religion, whether natural or revealed. Such apprehension ought to turn men’s eyes to every degree of new light which may be had, from whatever side it comes; and induce them to refrain, in the mean time, from all immoralities, and live in the conscientious practice of every common virtue. Especially are they bound to keep at the greatest distance from all dissolute profaneness, for this the very nature of the case forbids; and to treat with highest reverence a matter, upon which their own whole interest and being, and the fate of nature, depend. This behavior, and an active endeavor to maintain within themselves this temper, is the business, the duty, and the wisdom of those persons, who complain of the doubtfulness of religion: is what they are under the most proper obligations to. And such behavior is an exertion of, and has a tendency to improve in them, that character, which the practice of all the several duties of religion, from a full conviction of its truth, is an exertion of, and has a tendency to improve in others: others, I say, to whom God has afforded such conviction. Nay, considering the infinite importance of religion, revealed as well as natural, I think it may be said in general, that whoever will weigh the matter thoroughly may see, there is not near so much difference, as is commonly imagined, between what ought in reason to be the rule of life, to those persons who are fully convinced of its truth, and to those who have only a serious doubting apprehension, that it may be true. Their hopes, and fears, and obligations, will be in various degrees: but, as the subject-matter of their hopes and fears is the same, so the subject-matter of their obligations, what they are bound to do and to refrain from, is not so very unlike.