Kitabı oku: «The Analogy of Religion to the Constitution and Course of Nature», sayfa 19

The world’s being under the righteous government of God does indeed imply, that finally, and upon the whole, every one shall receive according to his personal deserts: and the general doctrine of the whole Scripture is, that this shall be the completion of the divine government. But during the progress, and, for aught we know, even in order to the completion of this moral scheme, vicarious punishments may be fit, and absolutely necessary. Men by their follies run themselves into extreme distress; into difficulties which would be absolutely fatal to them, were it not for the interposition and assistance of others. God commands by the law of nature, that we afford them this assistance, in many cases where we cannot do it without very great pains, and labor, and sufferings to ourselves. We see in what variety of ways one person’s sufferings contribute to the relief of another: and how, or by what particular means, this comes to pass, or follows, from the constitution and laws of nature, which came under our notice: and, being familiarized to it, men are not shocked with it. So that the reason of their insisting upon objections of the foregoing kind against the satisfaction of Christ is, either that they do not consider God’s settled and uniform appointments as his appointments at all; or else they forget that vicarious punishment is a providential appointment of every day’s experience. And then, from their being unacquainted with the more general laws of nature or divine government over the world, and not seeing how the sufferings of Christ could contribute to the redemption of it, unless by arbitrary and tyrannical will, they conclude his sufferings could not contribute to it any other way. And yet, what has been often alleged in justification of this doctrine, even from the apparent natural tendency of this method of our redemption; its tendency to vindicate the authority of God’s laws, and deter his creatures from sin; this has never yet been answered, and is I think plainly unanswerable: though I am far from thinking it an account of the whole of the case. But, without taking this into consideration, it abundantly appears, from the observations above made, that this objection is not an objection against Christianity, but against the whole general constitution of nature. And if it were to be considered as an objection against Christianity, or considering it as it is, an objection against the constitution of nature; it amounts to no more in conclusion than this, that a divine appointment cannot be necessary or expedient, because the objector does not discern it to be so: though he must own that the nature of the case is such, as renders him incapable of judging, whether it be so or not; or of seeing it to be necessary, though it were so!

It is indeed a matter of great patience to reasonable men, to find people arguing in this manner: objecting against the credibility of such particular things revealed in Scripture, that they do not see the necessity or expediency of them. For though it is highly right, and the most pious exercise of our understanding, to inquire with due reverence into the ends and reasons of God’s dispensations: yet when those reasons are concealed, to argue from our ignorance, that such dispensations cannot be from God, is infinitely absurd. The presumption of this kind of objections seems almost lost in the folly of them. And the folly of them is yet greater, when they are urged, as usually they are, against things in Christianity analogous or like to those natural dispensations of Providence, which are matter of experience. Let reason be kept to: and if any part of the Scripture account of the redemption of the world by Christ can be shown to be really contrary to it, let the Scripture, in the name of God, be given up. But let not such poor creatures as we are, go on objecting against an infinite scheme, that we do not see the necessity or usefulness of all its parts, and call this reasoning; and, which still further heightens the absurdity in the present case, parts which we are not actively concerned in. For it may be worth mentioning,

Lastly, That not only the reason of the thing, but the whole analogy of nature, should teach us, not to expect to have the like information concerning the divine conduct, as concerning our own duty. God instructs us by experience, (for it is not reason, but experience which instructs us,) what good or bad consequences will follow from our acting in such and such manners: and by this he directs us how we are to behave ourselves. But, though we are sufficiently instructed for the common purposes of life: yet it is but an almost infinitely small part of natural providence, which we are at all let into. The case is the same with regard to revelation. The doctrine of a mediator between God and man, against which it is objected, that the expediency of some things in it is not understood, relates only to what was done on God’s part in the appointment, and on the Mediator’s in the execution of it. For what is required of us, in consequence of this gracious dispensation, is another subject, in which none can complain for want of information. The constitution of the world, and God’s natural government over it, is all mystery, as much as the Christian dispensation. Yet under the first he has given men all things pertaining to life; and under the other all things pertaining unto godliness. And it may be added, that there is nothing hard to be accounted for in any of the common precepts of Christianity: though if there were, surely a divine command is abundantly sufficient to lay us under the strongest obligations to obedience. But the fact is, that the reasons of all the Christian precepts are evident. Positive institutions are manifestly necessary to keep up and propagate religion among mankind. And our duty to Christ, the internal and external worship of him; this part of the religion of the Gospel manifestly arises out of what he has done and suffered, his authority and dominion, and the relation which he is revealed to stand in to us.²⁴²

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.

It is to be observed further, that, from a character of understanding, or a situation of influence in the world, some persons have it in their power to do infinitely more harm or good, by setting an example of profaneness and avowed disregard to all religion, or, on the contrary, of a serious, though perhaps doubting, apprehension of its truth, and of a reverent regard to it under this doubtfulness; than they can do, by acting well or ill in all the common intercourses among mankind. Consequently they are most highly accountable for a behavior, which, they may easily foresee, is of such importance, and in which there is most plainly a right and a wrong; even admitting the evidence of religion to be as doubtful as is pretended.

The ground of these observations, and that which renders them just and true, is, that doubting necessarily implies some degree of evidence for that, of which we doubt. For no person would be in doubt concerning the truth of a number of facts so and so circumstanced, which should accidentally come into his thoughts, and of which he had no evidence at all. And though in the case of an even chance, and where consequently we were in doubt, we should in common language say, that we had no evidence at all for either side; yet that situation of things, which renders it an even chance and no more, that such an event will happen, renders this case equivalent to all others, where there is such evidence on both sides of a question,²⁴⁶ as leaves the mind in doubt concerning the truth. Indeed in all these cases, there is no more evidence on one side than on the other; but there is (what is equivalent to) much more for either, than for the truth of a number of facts, which come into one’s thoughts at random. Thus, in all these cases, doubt as much presupposes evidence, in lower degrees, as belief presupposes higher, and certainty higher still. Any one, who will a little attend to the nature of evidence, will easily carry this observation on, and see, that between no evidence at all, and that degree of it which affords ground of doubt, there are as many intermediate degrees, as there are, between that degree which is the ground of doubt, and demonstration. And though we have not faculties to distinguish these degrees of evidence with any sort of exactness; yet, in proportion as they are discerned, they ought to influence our practice. It is as real an imperfection in the moral character, not to be influenced in practice by a lower degree of evidence when discerned, as it is in the understanding, not to discern it. And as, in all subjects which men consider, they discern the lower as well as higher degrees of evidence, proportionably to their capacity of understanding; so, in practical subjects, they are influenced in practice, by the lower as well as higher degrees of it, proportionably to their fairness and honesty. And as, in proportion to defects in the understanding, men are unapt to see lower degrees of evidence, are in danger of overlooking evidence when it is not glaring, and are easily imposed upon in such cases; so, in proportion to the corruption of the heart, they seem capable of satisfying themselves with having no regard in practice to evidence acknowledged to be real, if it be not overbearing. From these things it must follow, that doubting concerning religion implies such a degree of evidence for it, as, joined with the consideration of its importance, unquestionably lays men under the obligations before mentioned, to have a dutiful regard to it in all their behavior.

Thirdly, The difficulties in which the evidence of religion is involved, which some complain of, is no more a just ground of complaint, than the external circumstances of temptation, which others are placed in; or than difficulties in the practice of it, after a full conviction of its truth. Temptations render our state a more improving state of discipline,²⁴⁷ than it would be otherwise: as they give occasion for a more attentive exercise of the virtuous principle, which confirms and strengthens it more, than an easier or less attentive exercise of it could. Speculative difficulties are, in this respect, of the very same nature with these external temptations. For the evidence of religion not appearing obvious, is to some persons a temptation to reject it, without any consideration at all; and therefore requires such an attentive exercise of the virtuous principle, seriously to consider that evidence, as there would be no occasion for, but for such temptation. And the supposed doubtfulness of its evidence, after it has been in some sort considered, affords opportunity to an unfair mind of explaining away, and deceitfully hiding from itself, that evidence which it might see; and also for men’s encouraging themselves in vice, from hopes of impunity, though they do clearly see thus much at least, that these hopes are uncertain. In like manner the common temptation to many instances of folly, which end in temporal infamy and ruin, is the ground for hope of not being detected, and of escaping with impunity; i. e. the doubtfulness of the proof beforehand, that such foolish behavior will thus end in infamy and ruin. On the contrary, supposed doubtfulness in the evidence of religion calls for a more careful and attentive exercise of the virtuous principle, in fairly yielding themselves up to the proper influence of any real evidence, though doubtful; and in practising conscientiously all virtue, though under some uncertainty, whether the government in the universe may not possibly be such, as that vice may escape with impunity. And in general, temptation, meaning by this word the lesser allurements to wrong and difficulties in the discharge of our duty, as well as the greater ones; temptation, I say, as such and of every kind and degree, as it calls forth some virtuous efforts, additional to what would otherwise have been wanting, cannot but be an additional discipline and improvement of virtue, as well as probation of it in the other senses of that word.²⁴⁸ So that the very same account is to be given, why the evidence of religion should be left in such a manner, as to require, in some, an attentive, solicitous, perhaps painful exercise of their understanding about it; as why others should be placed in such circumstances, as that the practice of its common duties, after a full conviction of the truth of it, should require attention, solicitude, and pains: or, why appearing doubtfulness should be permitted to afford matter of temptation to some; as why external difficulties and allurements should be permitted to afford matter of temptation to others. The same account also is to be given, why some should be exercised with temptations of both these kinds; as why others should be exercised with the latter in such very high degrees, as some have been, particularly as the primitive Christians were.