Kitabı oku: «The Analogy of Religion to the Constitution and Course of Nature», sayfa 10

And suppose the invisible world, and the invisible dispensations of Providence, to be, in any sort, analogous to what appears: or that both together make up one uniform scheme, the two parts of which, the part which we see, and that which is beyond our observation, are analogous to each other: then, there must be a like natural tendency in the derived power, throughout the universe, under the direction of virtue, to prevail in general over that which is not under its direction; as there is in reason, derived reason in the universe, to prevail over brute force.

But then, in order to the prevalence of virtue, or that it may actually produce, what it has a tendency to produce; the like concurrences are necessary, as are, to the prevalence of reason. There must be some proportion, between the natural power or force which is, and that which is not, under the direction of virtue: there must be sufficient length of time; for the complete success of virtue, as of reason, cannot, from the nature of the thing, be otherwise than gradual: there must be, as one may speak, a fair field of trial, a stage large and extensive enough, proper occasions and opportunities, for the virtuous to join together, to exert themselves against lawless force, and to reap the fruit of their united labors. Now indeed it is to be hoped, that the disproportion between the good and bad, even here on earth, is not so great, but that the former have natural power sufficient to their prevailing to a considerable degree, if circumstances would permit this power to be united. For, much less, very much less, power under the direction of virtue, would prevail over much greater not under the direction of it.⁷⁷ However, good men over the face of the earth cannot unite; because, (among other reasons,) they cannot be sufficiently ascertained of each other’s characters. And the known course of human things, the scene we are now passing through, particularly the shortness of life, denies to virtue its full scope in several other respects.

The natural tendency which we have been considering, though real, is hindered from being carried into effect in the present state: but these hinderances may be removed in a future one. Virtue, to borrow the Christian allusion, is militant here; and various untoward accidents contribute to its being often overborne: but it may combat with greater advantage hereafter, and prevail completely, and enjoy its consequent rewards, in some future states. Neglected as it is, perhaps unknown, perhaps despised and oppressed here; there maybe scenes in eternity, lasting enough, and in every other way adapted, to afford it a sufficient sphere of action; and a sufficient sphere for the natural consequences of it to follow in fact. If the soul be naturally immortal, and this state be a progress towards a future one, as childhood is towards mature age, good men may naturally unite, not only among themselves, but also with other orders of virtuous creatures, in that future state. For virtue, from the very nature of it, is a principle and bond of union, in some degree, among all who are endued with it, and known to each other; so as that by it, a good man cannot but recommend himself to the favor and protection of all virtuous beings, throughout the whole universe, who can be acquainted with his character, and can any way interpose in his behalf in any part of his duration.

One might add, that suppose all this advantageous tendency of virtue to become effect, among one or more orders of creatures, in any distant scenes and periods, and to be seen by any orders of vicious creatures, throughout the universal kingdom of God; this happy effect of virtue would have a tendency, by way of example, and possibly in other ways, to amend those of them who are capable of amendment, and of being recovered to a just sense of virtue. If our notions of the plan of Providence were enlarged in any sort proportionable to what late discoveries have enlarged our views with respect to the material world, representations of this kind would not appear absurd or extravagant. They are not to be taken as intended for a literal delineation of what is in fact the particular scheme of the universe, which cannot be known without revelation: for suppositions are not to be looked on as true, because not incredible: but they are mentioned to show, that our finding virtue to be hindered from procuring to itself such superiority and advantages, is no objection against its having, in the essential nature of the thing, a tendency to procure them. And the suppositions now mentioned do plainly show this: for they show, that these hinderances are so far from being necessary, that we ourselves can easily conceive, how they may be removed in future states, and full scope be granted to virtue. And all these advantageous tendencies of it are to be considered as declarations of God in its favor. This however is taking a pretty large compass: though it is certain, that, as the material world appears to be, in a manner, boundless and immense, there must be some scheme of Providence vast in proportion to it.

But let us return to the earth our habitation; and we shall see this happy tendency of virtue, by imagining an instance not so vast and remote: by supposing a kingdom or society of men upon it, perfectly virtuous, for a succession of many ages; to which, if you please, may be given a situation advantageous for universal monarchy. In such a state, there would be no such thing as faction: but men of the greatest capacity would of course, all along, have the chief direction of affairs willingly yielded to them; and they would share it among themselves without envy. Each of these would have the part assigned him, to which his genius was peculiarly adapted; and others, who had not any distinguished genius, would be safe, and think themselves very happy, by being under the protection and guidance of those who had. Public determinations would really be the result of the united wisdom of the community: and they would faithfully be executed, by the united strength of it. Some would contribute in a higher way, but all in some way, to the public prosperity: and in it, each would enjoy the fruits of his own virtue. And as injustice, whether by fraud or force, would be unknown among themselves, so they would be sufficiently secured from it in their neighbors. For cunning and false self-interest, confederacies in injustice, ever slight, and accompanied with faction and intestine treachery; these on one hand would be found mere childish folly and weakness, when set in opposition against wisdom, public spirit, union inviolable, and fidelity on the other: allowing both a sufficient length of years to try their force. Add the general influence, which such a kingdom would have over the face of the earth, by way of example particularly, and the reverence which would be paid it. It would plainly be superior to all others, and the world must gradually come under its empire; not by means of lawless violence; but partly by what must be allowed to be just conquest; and partly by other kingdoms submitting themselves voluntarily to it, throughout a course of ages, and claiming its protection, one after another, in successive exigencies. The head of it would be a universal monarch, in another sense than any mortal has yet been; and the Eastern style would be literally applicable to him, that all people, nations, and languages should serve him. And though indeed our knowledge of human nature, and the whole history of mankind, show the impossibility, without some miraculous interposition, that a number of men, here on earth, should unite in one society or government, in the fear of God and universal practice of virtue; and that such a government should continue so united for a succession of ages: yet admitting or supposing this, the effect would be as now drawn out. Thus for instance, the wonderful power and prosperity promised to the Jewish nation in the Scripture, would be, in a great measure, the consequence of what is predicted of them; that the people should be all righteous, and inherit the land forever;⁷⁸ were we to understand the latter phrase of a long continuance only, sufficient to give things time to work. The predictions of this kind, for there are many of them, cannot come to pass, in the present known course of nature; but suppose them come to pass, and then, the dominion and preëminence promised must naturally follow, to a very considerable degree.

Consider now the general system of religion; that the government of the world is uniform, and one, and moral; that virtue and right shall finally have the advantage, and prevail over fraud and lawless force, over the deceits as well as the violence of wickedness, under the conduct of one supreme governor: and from the observations above made, it will appear that God has, by our reason, given us to see a peculiar connection in the several parts of this scheme, and a tendency towards the completion of it, arising out of the very nature of virtue: which tendency is to be considered as something moral in the essential constitution of things. If any one should think all this to be of little importance, I desire him to consider, what he would think, if vice had, essentially and in its nature, these advantageous tendencies; or if virtue had essentially the contrary ones.

It may be objected, that notwithstanding all these natural effects and natural tendencies of virtue, yet things may be now going on throughout the universe, and may go on hereafter, in the same mixed way as here at present upon earth: virtue sometimes prosperous, sometimes depressed; vice sometimes punished, sometimes successful.

The answer to which is, that it is not the purpose of this chapter, nor of this treatise, properly to prove God’s perfect moral government over the world, or the truth of religion; but to observe what there is in the constitution and course of nature, to confirm the proper proof of it, supposed to be known: and that the weight of the foregoing observations to this purpose may be thus distinctly proved. Pleasure and pain are, to a certain degree, say to a very high degree, distributed among us without any apparent regard to the merit or demerit of characters. And were there nothing else concerning this matter discernible in the constitution and course of nature, there would be no ground from the constitution and course of nature, to hope or to fear that men would be rewarded or punished hereafter according to their deserts: which, however, it is to be remarked, implies, that even then there would be no ground from appearances to think, that vice upon the whole would have the advantage, rather than that virtue would. Thus the proof of a future state of retribution would rest upon the usual known arguments for it; which are I think plainly unanswerable; and would be so, though there were no additional confirmation of them from the things above insisted on. But these things are a very strong confirmation of them. For,

First, They show that the Author of nature is not indifferent to virtue and vice. They amount to a declaration, from him, determinate and not to be evaded, in favor of one, and against the other; such a declaration, as there is nothing to be set over against or answer, on the part of vice. So that were a man, laying aside the proper proof of religion, to determine from the course of nature only, whether it were most probable, that the righteous or the wicked would have the advantage in a future life; there can be no doubt, but that he would determine the probability to be, that the former would. The course of nature then, in the view of it now given, furnishes us with a real practical proof of the obligations of religion.

Secondly, When, conformably to what religion teaches us, God shall reward and punish virtue and vice as such, so as that every one shall, upon the whole, have his deserts; this distributive justice will not be a thing different in kind, but only in degree, from what we experience in his present government. It will be that in effect, towards which we now see a tendency. It will be no more than the completion of that moral government, the principles and beginning of which have been shown, beyond all dispute, discernible in the present constitution and course of nature.

Thirdly, As under the natural government of God, our experience of those kinds and degrees of happiness and misery, which we do experience at present, gives just ground to hope for, and to fear, higher degrees and other kinds of both in a future state, supposing a future state admitted: so under his moral government our experience, that virtue and vice are, in the manners above mentioned, actually rewarded and punished at present, in a certain degree, gives just ground to hope and to fear, that they may be rewarded and punished in a higher degree hereafter. It is acknowledged indeed that this alone is not sufficient ground to think, that they actually will be rewarded and punished in a higher degree, rather than in a lower: but then,

Lastly, There is sufficient ground to think so, from the good and bad tendencies of virtue and vice. For these tendencies are essential, and founded in the nature of things: whereas the hinderances to their becoming effect are, in numberless cases, not necessary, but artificial only. Now it may be much more strongly argued, that these tendencies, as well as the actual rewards and punishments, of virtue and vice, which arise directly out of the nature of things, will remain hereafter, than that the accidental hinderances of them will. And if these hinderances do not remain; those rewards and punishments cannot but be carried on much farther towards the perfection of moral government: i. e. the tendencies of virtue and vice will become effect; but when, or where, or in what particular way, cannot be known at all, but by revelation.

Upon the whole: there is a kind of moral government implied in God’s natural government:⁷⁹ virtue and vice are naturally rewarded and punished as beneficial and mischievous to society;⁸⁰ and rewarded and punished directly as virtue and vice.⁸¹ The notion of a moral scheme of government is not fictitious, but natural; for it is suggested to our thoughts by the constitution and course of nature: and the execution of this scheme is actually begun, in the instances here mentioned. And these things are to be considered as a declaration of the Author of nature, for virtue, and against vice: they give a credibility to the supposition of their being rewarded and punished hereafter; and also ground to hope and to fear, that they may be rewarded and punished in higher degrees than they are here. All this is confirmed, and the argument for religion, from the constitution and course of nature, is carried on farther, by observing, that there are natural tendencies, and, in innumerable cases, only artificial hinderances, to this moral scheme’s being carried on much farther towards perfection, than it is at present.⁸²

The notion then of a moral scheme of government, much more perfect than what is seen, is not a fictitious, but a natural notion; for it is suggested to our thoughts, by the essential tendencies of virtue and vice. These tendencies are to be considered as intimations, as implicit promises and threatenings, from the Author of nature, of much greater rewards and punishments to follow virtue and vice, than do at present. Indeed, every natural tendency, which is to continue, but which is hindered from becoming effect by only accidental causes, affords a presumption, that such tendency will, some time or other, become effect: a presumption proportionable in degree to the length of the duration, through which such tendency will continue. From these things together, arises a real presumption, that the moral scheme of government established in nature, shall be carried on much farther towards perfection hereafter; and, I think, a presumption that it will be absolutely completed. From these things, joined with the moral nature which God has given us, considered as given us by him, arises a practical proof⁸³ that it will be completed: a proof from fact; and therefore a distinct one from that which is deduced from the eternal and unalterable relations, the fitness and unfitness of actions.

CHAPTER IV.
PROBATION, AS IMPLYING TRIAL, DIFFICULTIES, AND DANGER. ⁸⁴

The general doctrine of religion, that our present life is a state of probation for a future one, comprehends under it several particular things, distinct from each other. The first and most common meaning of it seems to be, that our future interest is now depending, and depending upon ourselves; that we have scope and opportunities here, for that good and bad behavior, which God will reward and punish hereafter; together with temptations to one, as well as inducements of reason to the other. And this, in a great measure, is the same as saying, that we are under the moral government of God, and to give an account of our actions to him. For the notion of a future account and general righteous judgment, implies some sort of temptations to what is wrong: otherwise there would be no moral possibility of doing wrong, nor ground for judgment, or discrimination. But there is this difference, that the word probation is more distinctly and particularly expressive of allurements to wrong, or difficulties in adhering uniformly to what is right, and of the danger of miscarrying by such temptations, than the words moral government. A state of probation then, as thus particularly implying in it trial, difficulties, and danger, may require to be considered distinctly by itself.⁸⁵

As the moral government of God, which religion teaches us, implies that we are in a state of trial with regard to a future world, so also his natural government over us implies that we are in a state of trial, in the like sense, with regard to the present world. Natural government by rewards and punishments, as much implies natural trial, as moral government does moral trial. The natural government of God here meant,⁸⁶ consists in his annexing pleasure to some actions, and pain to others, which are in our power to do or forbear, and giving us notice of such appointment, beforehand. This necessarily implies, that he has made our happiness and misery, or our interest, to depend in part upon ourselves. So far as men have temptations to any course of action, which will probably occasion them greater temporal inconvenience and uneasiness, than satisfaction, so far their temporal interest is in danger from themselves; or they are in a state of trial with respect to it. Now people often blame others, and even themselves, for their misconduct in their temporal concerns. And we find many are greatly wanting to themselves, and miss that natural happiness, which they might have obtained in the present life: perhaps every one does in some degree. But many run themselves into great inconvenience, and into extreme distress and misery, not through incapacity of knowing better, and doing better, for themselves, which would be nothing to the present purpose, but through their own fault. These things necessarily imply temptation, and danger of miscarrying, in a greater or less degree, with respect to our worldly interest or happiness. Every one too, without having religion in his thoughts, speaks of the hazards which young people run, upon their setting out in the world: hazards from other causes, than merely their ignorance, and unavoidable accidents. And some courses of vice, at least, being contrary to men’s worldly interest or good; temptations to these must at the same time be temptations to forego our present and our future interest.

Thus in our natural or temporal capacity, we are in a state of trial, i. e. of difficulty and danger, analogous, or like to our moral and religious trial. This will more distinctly appear to any one, who thinks it worth while, more distinctly, to consider, what it is which constitutes our trial in both capacities, and to observe, how mankind behave under it.

That which constitutes this trial, in both these capacities, must be something either in our external circumstances, or in our nature. For, on the one hand, persons may be betrayed into wrong behavior upon surprise, or overcome upon any other very singular and extraordinary external occasions, who would, otherwise, have preserved their character of prudence and of virtue: in which cases, every one, in speaking of the wrong behavior of these persons, would impute it to such particular external circumstances. On the other hand, men who have contracted habits of vice and folly of any kind, or have some particular passions in excess, will seek opportunities, and, as it were, go out of their way, to gratify themselves in these respects, at the expense of their wisdom and their virtue; led to it, as every one would say, not by external temptations, but by such habits and passions. And the account of this last case is, that particular passions are no more coincident with prudence, or that reasonable self-love, the end of which is our worldly interest, than they are with the principle of virtue and religion; but often draw contrary ways to one, as well as to the other: and so such particular passions are as much temptations, to act imprudently with regard to our worldly interest, as to act viciously.⁸⁷ When we say, men are misled by external circumstances of temptation; it cannot but be understood, that there is somewhat within themselves, to render those circumstances temptations, or to render them susceptible of impressions from them. So when we say, they are misled by passions; it is always supposed, that there are occasions, circumstances, and objects, exciting these passions, and affording means for gratifying them. Therefore, temptations from within, and from without, coincide, and mutually imply each other. The several external objects of the appetites, passions, and affections, being present to the senses, or offering themselves to the mind, and so exciting emotions suitable to their nature; not only in cases where they can be gratified consistently with innocence and prudence, but also in cases where they cannot, and yet can be gratified imprudently and viciously: this as really puts them in danger of voluntarily foregoing their present interest or good, as their future; and as really renders self-denial necessary to secure one, as the other: i. e. we are in a like state of trial with respect to both, by the very same passions, excited by the very same means.

Thus mankind having a temporal interest depending upon themselves, and a prudent course of behavior being necessary to secure it, passions inordinately excited, whether by means of example, or by any other external circumstance, towards such objects, at such times, or in such degrees, as that they cannot be gratified consistently with worldly prudence, are temptations; dangerous, and too often successful temptations, to forego a greater temporal good for a less; i. e. to forego what is, upon the whole, our temporal interest, for the sake of a present gratification. This is a description of our state of trial in our temporal capacity. Substitute now the word future for temporal, and virtue for prudence; and it will be just as proper a description of our state of trial in our religious capacity; so analogous are they to each other.⁸⁸

If, from consideration of this our like state of trial in both capacities, we go on to observe farther, how mankind behave under it; we shall find there are some, who have so little sense of it, that they scarce look beyond the passing day: they are so taken up with present gratifications, as to have, in a manner, no feeling of consequences, no regard to their future ease or fortune in this life: any more than to their happiness in another. Some appear to be blinded and deceived by inordinate passion, in their worldly concerns, as much as in religion. Others are not deceived, but as it were forcibly carried away by the like passions, against their better judgment, and feeble resolutions too of acting better.⁸⁹ And there are men, and truly not a few, who shamelessly avow, not their interest, but their mere will and pleasure, to be their law of life: and who, in open defiance of every thing reasonable, will go on in a course of vicious extravagance, foreseeing, with no remorse and little fear, that it will be their temporal ruin; and some of them, under the apprehension of the consequences of wickedness in another state. To speak in the most moderate way, human creatures are not only continually liable to go wrong voluntarily, but we see likewise that they often actually do so, with respect to their temporal interests, as well as with respect to religion.

Thus our difficulties and dangers, or our trials in our temporal and our religious capacity, as they proceed from the same causes, and have the same effect upon men’s behavior, are evidently analogous, and of the same kind.

It may be added, that the difficulties and dangers of miscarrying in our religious state of trial, are greatly increased, and one is ready to think, are in a manner wholly made, by the ill behavior of others; by a wrong education, wrong in a moral sense, sometimes positively vicious; by general bad example; by the dishonest artifices which are got into business of all kinds; and, in very many parts of the world, by religion’s being corrupted into superstitions, which indulge men in their vices. In like manner, the difficulties of conducting ourselves prudently in respect to our present interest, and our danger of being led aside from pursuing it, are greatly increased, by a foolish education; and, after we come to mature age, by the extravagance and carelessness of others, with whom we have intercourse: and by mistaken notions, very generally prevalent, and taken up from common opinion, concerning temporal happiness, and wherein it consists.

Persons, by their own negligence and folly in temporal affairs, no less than by a course of vice, bring themselves into new difficulties, and, by habits of indulgence, become less qualified to go through them: and one irregularity after another, embarrasses things to such a degree, that they know not whereabout they are; and often makes the path of conduct so intricate and perplexed, that it is difficult to trace it out; difficult even to determine what is the prudent or the moral part. Thus, for instance, wrong behavior in one stage of life, youth; wrong, I mean considering ourselves only in our temporal capacity, without taking in religion; this, in several ways, increases the difficulties of right behavior in mature age; i. e. puts us into a more disadvantageous state of trial in our temporal capacity.

We are an inferior part of the creation of God. There are natural appearances of our being in a state of degradation.⁹⁰ We certainly are in a condition, which does not seem, by any means, the most advantageous we could imagine or desire, either in our natural or moral capacity, for securing either our present or future interest. However, this condition, low, and careful, and uncertain as it is, does not afford any just ground of complaint. For, as men may manage their temporal affairs with prudence, and so pass their days here on earth in tolerable ease and satisfaction, by a moderate degree of care: so likewise with regard to religion, there is no more required than what they are well able to do,⁹¹ and what they must be greatly wanting to themselves, if they neglect. And for persons to have that put upon them, which they are well able to go through, and no more, we naturally consider as an equitable thing; supposing it done by proper authority. Nor have we any more reason to complain of it, with regard to the Author of nature, than of his not having given us advantages belonging to other orders of creatures.

[Remarks.] The thing here insisted upon is, that the state of trial, which religion teaches us we are in, is rendered credible, by its being throughout uniform and of a piece with the general conduct of Providence towards us, in all other respects within the compass of our knowledge. Indeed if mankind, considered in their natural capacity, as inhabitants of this world only, found themselves, from their birth to their death, in a settled state of security and happiness, without any solicitude or thought of their own: or if they were in no danger of being brought into inconveniences and distress, by carelessness, or the folly of passion, through bad example, the treachery of others, or the deceitful appearances of things: were this our natural condition, then it might seem strange, and be some presumption against the truth of religion, that it represents our future and more general interest, as not secure of course, but as depending upon our behavior, and requiring recollection and self-government to obtain it. It then might be alleged, “What you say is our condition, in one respect, is not in any wise of a sort with what we find, by experience, is our condition in another. Our whole present interest is secured to our hands, without any solicitude of ours; and why should not our future interest, if we have any such, be so too?” But since, on the contrary, thought and consideration, the voluntary denying ourselves many things which we desire, and a course of behavior, far from being always agreeable to us, are absolutely necessary to our acting even a common decent, and common prudent part, so as to pass with any satisfaction through the present world, and be received upon any tolerable good terms in it: since this is the case, all presumption against self-denial and attention being necessary to secure our higher interest,⁹² is removed.

Had we not experience, it might, perhaps speciously, be urged, that it is improbable any thing of hazard and danger should be put upon us by an infinite being; when every thing which has hazard and danger in our manner of conception, and will end in error, confusion, and misery, is already certain in his foreknowledge. Indeed, why any thing of hazard and danger should be put upon such frail creatures as we are, may well be thought a difficulty in speculation; and cannot but be so, till we know the whole, or at least much more of the case. But still the constitution of nature is as it is. Our happiness and misery are trusted to our conduct, and made to depend upon it. Somewhat, and, in many circumstances, a great deal too, is put upon us, either to do, or to suffer, as we choose. All the various miseries of life, which people bring upon themselves by negligence and folly, and might have avoided by proper care, are instances of this: which miseries are, beforehand, just as contingent and undetermined as conduct, and left to be determined by it.