ject, in which none can complain for want of information. The constitution of the world, and God's natural govern ment 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 amongst 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 us1.

CHAPTER VI.

OF THE WANT OF UNIVERSALITY IN REVELATION; AND OF THE SUPPOSED DEFICIENCY IN THE PROOF OF IT2.

Ir 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.

Now 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 favour at all upon us, unless

1 P. 201, &c.

2 Proceeding with the removal of objections against the Christian scheme, two are considered in this chapter:-(1.) The pposed deficiency in the evidence of revelation; for apparent doubtfulness in the evidence of revelation is turned into a positive argument against it, on the supposition that a true revelation would not be left dependent upon doubtful evidence. (2.) The want of universality in the light of revelation. These objections may be urged against natural as well as against revealed religion; and the answers here given are almost equally applicable in both cases.— 3.-(W.)

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 favour 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 together1.

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 indeed is, which they act upon with regard to their temporal interests. For 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 the overplus is. 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 favour the deceit. Hence arises that great uncertainty and doubtfulness of proof

Stated in syllogistic form, the answer to the above objections is this:All objections resting upon weak suppositions are themselves weak; these objections rest on weak suppositions; therefore, these objections are weak.

To prove the minor premiss we remark that the above objections rest on no stronger suppositions than the following:-(1.) That it is improbable that God would have bestowed any favour on us except in the degree which seems to us the best. (2.) That it is improbable that God should have bestowed a favour on any which he has not bestowed upon all. Now these suppositions are contradicted by the general analogy of nature altogether. —(W.)

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. Then those who think the objection against revelation, from its light not being universal, to be of weight, 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. And 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

1 The evidence for Christianity from miracles, and from the lives of its professors, was stronger to the first Christians than it is to us; on the other hand, the evidence from the fulfilment of prophecy is stronger to us than it was to the first Christians. See the same argument repeated by Butler in the opening sentences of Sermon i. (pp. 385, 386) on Human Nature.-Ed.

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 world 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 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 from 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 cor

rupted, 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 however 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, and considering ourselves merely in our temporal capacity.

Nor is there anything 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

We are thus to guard against two possible false inferences from what has been stated above. First, it is not implied that all men's religious condition is equally advantageous. Secondly, the fact that some are in a less advantageous religious condition than others is no reason why they should not endeavour themselves, and others for them, to improve their condition. -(W.)