Nor are we informed by na very far from being exact. ture, in 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, which 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 endeavour to avoid it. And 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 and indeed it answers the purposes of the former in several respects, which it would not do, if it were as overbearing as is required. One might add farther; that 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 other: speaking, never is, the practical question in common matters. But 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,* 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 trial 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. 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. And 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. And 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, but likewise with regard to those who will not, be influenced by it. However, lastly, the objection here referred to, allows the things insisted upon in this treatise to be of some weight; and if so, it may be hoped it will *See Dissert. II. 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. And farther, 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, 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, the moral fitness and unfitness of actions, prior to all will whatever; which I apprehend as certainly to 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, the ancients as well as moderns, have formed their language upon it. And probably it may appear in mine: though I have endeavoured 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. And 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, *By arguing upon the principles of others, the reader will observe is meant, not proving any thing from those principles, but notwithstanding them. Thus religion is proved, not from the opinion of necessity; which is absurd; but, notwithstanding or even though that opinion were admitted to be true, And is an abstract truth: but that they appear so to our mind, is only a matter of fact. And this last must have been admitted, if any thing was, by those ancient sceptics, who would not have admitted 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. So likewise, 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; this assertion contains an abstract truth, as well as matter of fact. But suppose, 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 the nature of every man: this would not be at all an abstract truth, but only a matter of fact. though this fact were acknowledged by every one; yet the very same difficulties might be raised as are now, 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. And 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, for it is not offered as such; but impossible, I think, to be evaded, or answered. And thus the obligations of religion are made out, exclusively 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 a confirmation of it: to such as do not admit those principles, an original proof of it,* 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. And 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, as it is 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 * P. 141, &c. |