xi. 25, and xiii. 11, 12: John iii. 19, and v. 44: 1 Cor. ii. 14,
and 2 Cor. iv. 4: 2 Tim. iii. 13; and that affectionate as well as
authoritative admonition, so very many times inculcated, _He that
hath ears to hear, let him hear_. Grotius saw so strongly the thing
intended in these and other passages of Scripture of the like sense,
as to say, that the proof given us of Christianity was less than it
might have been, for this very purpose: _Ut ita sermo Evangelii tanquam
lapis esset Lydius ad quem ingenia sanabilia explorarentur_. De Ver.
R. C. lib. ii. [So that the Gospel should be a touchstone, to test the
honesty of men’s dispositions.]
[251] Pp. 100, 257, &c.
[252] [See WITSII Meletemeta, Diss. IV.: PFAFII Disput.: CAMPBELL on
Miracles: DOUGLASS’ Criterion: FARMER’S Dissertations: PALEY’S Evid.:
TAYLOR’S Apol. of Ben Mordecai: TUCKER’S Light of Nat.: WATSON’S
Tracts, vol. iv.: JORTIN’S Sermons: Bp. FLEETWOOD’S Essays: BOYLE
Lectures: LARDNER’S Credibility.]
[253] [“The miracles of the Jewish historian, are intimately connected
with all the civil affairs, and make a necessary and inseparable
part. The whole history is founded in them; it consists of little
else; and if it were not a history of them, it would be a history of
nothing.”--BOLINGBROKE, Posthumous Works, vol. iii. p. 279.]
[254] [An admirable work on this recondite mode of proving the truth
of the New Testament narrative, is PALEY’S Horæ Paulinæ. The same
department of evidence is ably handled by BIRK, in his Horæ Evangelicæ,
and Horæ Apostolicæ: GRAVES on the Pentateuch: and BLUNT in his
“Undesigned Coincidences both of the Old and New Testament.” GROTIUS,
De Veritate, has some excellent passages on the same subject.]
[255] [Clem. Rom. Ep. 1. c. 47.] CLEMENT, who is here quoted, lived in
the first century, and is mentioned Phil. iv. 3. His epistle to the
Corinthians, written in Greek, contains the passage here referred to,
which may be thus translated: “Take the letter of the blessed Paul
the Apostle. What did he write to you, in the first beginning of the
Gospel? Truly he sent you a divinely inspired letter about himself, and
Cephas, and Apollos.”
[256] Gal. i.: 1 Cor. xi. 23, &c.: 1 Cor. xv. 8.
[257] Rom. xv. 19: 1 Cor. xii. 8, 9, 10-28, &c., and xiii. 1, 2, 8, and
the whole 14th chapter: 2 Cor. xii. 12, 13: Gal. iii. 2, 5.
[258] See the Koran, chap. xiii. and chap. xvii.
[259] [MAHOMET expressly declares that he worked no _public_ miracles
in confirmation of his mission, “because the former nations have
charged them with imposture.” He claims, however, to have had private
miraculous assurances of his mission, and most preposterous they were.
WHATELY, in his Christian Evidences, has handled this aspect of
miracles with great ability. See also PALEY’S Evidences, sec. 3: and
GIBBON’S Decline and Fall, chap. 1.]
[260] [ALEXANDER, in his Evidences, and several other writers have
placed this argument in a very convincing light. ARNOBIUS, one of the
earliest Christian writers, asks, “Shall we say that the men of those
times were inconsiderate, deceitful, stupid, and brutish enough to
feign having seen what they never saw? and that when they might have
lived in peace and comfort, they chose gratuitous hatred and obloquy?”
The _rejection_ of Christianity by so many in the first age was the
result of the continued action of personal and hereditary prejudice
and depravity, capable of resisting any supposable evidence. The
_reception_ of Christianity by multitudes, under the same evidences,
and to their immediate personal damage, shows strongly that there was
enough evidence to produce those effects. Thus the rejection by some
does not countervail the acceptance by others.]
[261] P. 294, &c.
[262] [Compare BUTLER’S Sermons; on Balaam, and on Self-deceit.]
[263] See the foregoing chapter.
[264] [“Whenever a general scheme is known to be pursued by a writer,
that scheme becomes the true key in the hands of his reader, for
unlocking the meaning of particular parts, which would otherwise not
be seen clearly to refer to such scheme. The inspired writers had one
common and predominant scheme in view, which was to _bear testimony to
Jesus_. Whatever passages occur in their writings, which bear an apt
and easy resemblance to the history of Jesus, may, or rather must in
all reasonable construction, be applied to him.”--HURD on the Proph.,
p. 117.]
[265] [Consult on this point, GULICK, Theologia Prophetica: VITRINGA,
Observationes: HENGSTENBURG, Christologia: HORSLEY’S Tracts and
Sermons: KING’S Morsels of Criticism: WAUGH’S Dissertations: LYALL’S
Propœdia Prophetica.]
[266] It appears that Porphyry did nothing worth mentioning in this
way. For Jerome on the place says: _Duas posteriores bestias--in uno
Macedonum regno ponit_. And as to the ten kings; _Decem reges enumerat,
qui fuerunt sævissimi: ipsosque reges non unius ponit regni, verbi
gratia, Macedoniæ, Syriæ, Asiæ, et Ægypti; sed de diversis regnis unum
efficit regum ordinem_. [“The two latter beasts he places in one of the
Macedonian kingdoms.” “He reckons up ten kings who had been excessively
cruel and these not kings of one country, as Macedonia, for instance,
or Syria, or Asia, or Egypt; but makes up his set of kings out of
different kingdoms.”] In this way of interpretation, any thing may be
made of any thing.
[267] P. 189, &c.
[268] John i. 3.
[269] Eph. iii. 9.
[270] Acts iii. 21.
[271] Rev. x. 7.
[272] Dan. ii. 44.
[273] Dan. vii. 22.
[274] Rev. xi. 17, 18; xx. 6.
[275] Dan. vii. 27.
[276] Chap. ii. iii. &c.
[277] Deut. xxviii. 64; xxx. 2, 3: Isa. xlv. 17.
[278] Isa. lx. 21: Jer. xxx. 11; xlvi. 28: Amos ix. 14, 15: Jer. xxxi.
36.
[279] Isa. viii. 14, 15; xlix. 5; chap. liii.: Mal. i. 10, 11, and
chap. iii.
[280] Isa. xlix. 6, chap. ii., chap, xi., chap. lvi. 7: Mal. i. 11. To
which must be added, the other prophecies of the like kind, several in
the New Testament, and very many in the Old; which describe what shall
be the completion of the revealed plan of Providence.
[281] [See DAVIDSON’S Disc. on Proph.: BLANEY on Daniel’s LXX. Weeks:
HURD’S Introd. to the Study of Proph.: JORTIN’S Ser. at Boyle Lect.:
FULLER’S Gosp. its own Witness, part ii.: WAUGH’S Diss.: APTHORPE’S
Discourses.]
[282] P. 250.
[283] [Hundreds of instances might be adduced, in which profane
historians corroborate the statements of the Scriptures. The following
are merely specimens: DIODORUS SICULUS, STRABO, TACITUS, PLINY, and
SOLINUS, speak of the destruction of Sodom and Gomorrah. The lives of
David and Solomon are given in the remains of the PHŒNICIAN ANNALS,
in DAMASCENUS, and EUPOLEMUS. MENANDER describes the carrying away of
the Ten Tribes by Salmanasor. SUETONIUS, TACITUS, PLINY the younger,
and NUMENIUS, speak of Jesus Christ. His miracles are owned by
CELSUS, PORPHYRY, JULIAN, and Jewish writers opposed to Christianity.
SUETONIUS, TACITUS, PLINY, JULIAN, and others describe his being put
to death; and TACITUS says that many were put to death for adhering
to his religion. PHLEGON mentions the miracles of Peter; and Paul is
enumerated among eminent authors, in a fragment of LONGINUS.]
[284] [This thought is elaborated with skill by WHATELY in his
“_Historic Doubts_.” He takes up all the popular infidel objections
as to the life of Christ, and applies them with undiminished or even
increased force against the evidences that such a man as Buonaparte
ever existed.
JOHNSON in a lively sally once said--“‘It is easy to be on the negative
side. I deny that Canada is taken. The French are a much more numerous
people than we; and it is not likely they would allow us to take it.’
‘But the Government have announced the fact.’ ‘Very true. But the
ministry have put us to an enormous expense by the war in America, and
it is their interest to persuade us that we have got something for
our money.’ ‘But the fact is confirmed by thousands who were at the
taking of it.’ ‘Aye, but these men have an interest in deceiving us:
they don’t want you should think the French have beat them. Now suppose
you go over and find it so, that would only satisfy yourself; for
when you come back we will not believe you. We will say you have been
bribed.’”--BOSWELL.]
[285] P. 267, &c.
[286] P. 270, &c.
[287] Deut. xxviii. 37.
[288] All the particular things mentioned in this chapter, not
reducible to the head of certain miracles, or determinate completions
of prophecy. See p. 263.
[289] [Butler states this argument with more than his usual brevity,
and its force is not seen without reflection. “If contrivance or
accident could have given to Christianity _any_ of its apparent
testimonies, its miracles, its prophecies, its morals, its propagation,
or [the character of] its founder, there could be no room to believe,
or even imagine, that _all_ these appearances of great credibility,
could be _united together_, by any such means. If successful craft
could have contrived its public miracles, or the pretence of them,
it requires another reach of craft, to adopt its prophecies to the
same object. Further, it required not only a different, but a totally
opposite art to conceive and promulgate its admirable morals. Again,
its propagation, in defiance of the powers and terrors of the world,
implied still other qualities of action. Lastly, the model of the life
of its founder, is a work of such originality and wisdom, as could be
the offspring only of consummate powers of invention, or rather never
could have been _devised_, but must have come from real life. The
hypothesis sinks under its incredibility. Each of these suppositions of
contrivance, being arbitrary and unsupported, the climax of them is an
extravagance.”--DAVISON, on Prophecy.]
[290] 1 John iv. 18.--[“There is no fear in love,” &c.]
[291] [Obedience from dread, if it continue to be the only motive,
precludes advance toward perfection; for “He that feareth is not
made perfect in love.” But obedience from a discernment of the
reasonableness and beneficence of religion, and of the perfections of
its Author, increases love till it “casteth out fear.”]
[292] [See a discussion of this subject, in BAYLE’S Historical and
Biographical Dictionary: art. XENOPHANES: notes D, E, F, G.]
[293] See Dissertation II.
[294] [It is remarked by DEAN FITZGERALD, that “It is not inconceivable
that the Almighty should apply such a test of men’s candor and
fidelity, as should require them first to act upon a thing as true,
before they were so fully satisfied of its truth as to leave no doubt
remaining. Such a course of action might be the appointed, and for all
we know, the only possible way of overcoming habits of thought and
feeling, repugnant to the belief demanded, so that a fixed religious
faith might be the reward, as it were, of a sincere course of prudent
behavior.”]
[295] 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.
[296] P. 141, &c.
[297] Prov. xx. 27.
[298] Serm. at the _Rolls_, p. 106.
[299] John iii. 16: Heb. v. 9.
[300] P. 258, &c.
[301] Locke’s Works, vol. i. p. 146.
[302] Locke, pp. 146, 147.
[303] Locke, p. 152.
[304] See an answer to Dr. Clarke’s Third Defence of his Letter to Mr.
Podwell, 2d edit. p. 44, 56, &c.
[305] [“One is continually reminded throughout this dissertation, of
what is called _The common-sense school_ of Scotch metaphysicians. Nor
can there be any doubt that REID, in particular, was largely indebted
to Butler, of whose writings he was a diligent student, for forming
that sober and manly character of understanding which is, I think, his
great merit.”--FITZGERALD.]
[306] This way of speaking is taken from Epictetus,[A] and is made
use of as seeming the most full, and least liable to cavil. And
the moral faculty may be understood to have these two epithets,
δοκιμαστικὴ and ἀποδοκιμαστικὴ [applauding and condemning] upon a
double account; because, upon a survey of actions, whether before or
after they are done, it determines them to be good or evil; and also
because it determines itself to be the guide of action and of life,
in contradistinction from all other faculties, or natural principles
of action; in the very same manner as speculative reason _directly_
and naturally judges of speculative truth and falsehood: and at the
same time is attended with a consciousness upon _reflection_, that the
natural right to judge of them belongs to it.
[A] Arr. Epict. lib. i. cap. i.
[307] Οὐδὲ ἡ ἀρετὴ καὶ κακία--ἐν πείσει ἀλλὰ ἐνεργείᾳ, [Virtue and vice
are not in feeling, but in action,] M. Anton, lib. ix. 16. Virtutis
laus omnis in actione consistit. [The whole praise of virtue, depends
on action.] Cic. Off. lib. i. cap. 6.
[308] P. 145.
INDEX TO PART I.
REFERENCES TO THE EDITOR’S NOTES ARE IN BRACKETS.
Abstract reasonings may mislead, 162
fitness of things, _note_ 166
Actions
distinguished from their qualities, 111
manifest character, 156
rewarded and punished, 98
this world a theater of, 156
what sort exercise virtue, 152
Active and passive impressions, 140
Advantages of virtue, 113
may never recur, 101
Affections, excited by objects, 145
need control, 166
part of our constitution, 147
Affliction, a discipline, 150
chiefly of our own making, 100
Agent, the living, not compounded, 81
Alienation of parts of our body, 84
All things made double, 137
Allurements, use of, 151
Analogy
answers objections as to a present state of trial, 135
as to modes of existence, 78
carrying the force of positive argument, [105
deals only with facts, 171
indicates future punishment, 101
may amount to proof, 168
objections which it cannot answer, 171
the only proof of some things, 79
Antiquity of religion, 167
Atheists not argued with, in this treatise, 181
Beginnings of a righteous government seen on earth, 107
Bible, teaches the existence of general laws, [99
Bodies
not necessary to us, 82
not ourselves, 83
only instruments, 85, 86
their solid elements, 88
Bodily and mental habits, 134
Brain, does not think, [89
Brahminical notion of death, 92
Brutes,
are they immortal?, [88
may have greater strength than man, 119
under man’s control, 119
Capacities,
state of in infancy, 88
not destroyed by death, 89
not dependent on the body, 79
Causes and ends incomprehensible, 172
Changes compatible with identity, 78, 83
Character
manifested by probation, 156
not given but acquired, 155
what it means, _note_ 163
Conscience,
how it acts, 164
implies government, 115
a rule, 164
authority, 164
future retribution, 165
may be impaired, 168
perverted, 168
Consciousness an indiscerptible entity, 82
presupposes identity, [77
Consequences
may sometimes be avoided, 102
may be foreseen, 98
show a moral government, 98
Course of nature constant, 97
Creatures finitely perfect, 147
may fall, 148
have each a way of life, 137
Danger of wrong doing, how increased, 132
Death
and birth similar, 91
enlarges our sphere, 92
has no power over matter, [91
is not a suspension of our powers, 91
is not our destruction, 80
what it is, 80
Decay of vegetables, inference from, 92
Definitions of identity, 77
Delivering up of the Lord Jesus Christ, [111
Destruction of seeds, 153
Different states of human existence, 89
Difficulties belong to all subjects, [96
exercise the virtuous principle, 152
Disadvantages of virtue temporary, 126
Discipline, its true nature and use, [148
Disease not destructive to the soul, 90
sometimes remedial, 177
Disorder produced by sin, 148
Distress excites passive pity and active relief, 140
Distributive justice a natural rule, 110
Divine government a scheme, CHAP. VII.
Domestic government, 114
Dreams, what they prove, 86
Earthly satisfactions attainable, 183
Effects of actions on the actor, [143
Ends often produced by unlikely means, 180
Enjoyments in our own power to a great degree, 95
Error, how spread, [96
Evidence of natural religion, 166
Evil, may possibly be useful, 177
its possible origin, 147
not a necessary part of probation, [128
Exceptions to the happiness of virtue, 108
Experience indispensable, 141
Faculties, human, not perfect at first, 141
Fall of man, 133, [148
Fallacy in fatalism, 169
Fallen creatures require discipline, 150
Fatalism,--see _Necessity_.
Fear a proper motive to obedience, 154
Folly, destructive, as well as crime, 132
Formal notion of government, 99
Foundation of moral improvement, [108
Future advantages, how proportioned, 93
Future existence probable, CHAP. I.
of brutes, [79
Future interest dependent on conduct, 95
Future life,
a solemn subject, 95
not an inactive condition, 144
reconcilable with atheism, 94
this life preparatory to it, CHAP. V.
Future punishment credible, 103
Future retribution, how proved, 125
Future state
different from the present, 78
brings us into new scenes, 93
may have temptations, [145
social, 144
will not require such virtues as does the present life, 154
General laws
govern the world, 177, [99
produce punishment, 103
wisdom of them, 178
General method of God’s government, 97
General system of religion, 124
Gradual improvement, a wise arrangement, 141, 142
GOD
an intelligent governor, 106
determined by what is fit, [166
governs by human instruments, 111
governs justly, [108
has a will and a character, 163
his aims incomprehensible, 97
his attributes inferred from our own, [115
his general government, 97
his government just and good, 176
his indirect commands, 165
moral government of, CHAP. III.
natural ” , ” II.
necessarily existent, 159
not indifferent to human actions, 125
not simply benevolent, 106
rewards and punishes, 169
the only necessary being, 159
Good actions, how punished, 111
Good habits necessary even to the virtuous, 149
Good men befriended as such, 112
cannot now all unite, 121
Good not forced upon us, [134
Government,
civil, an ordinance of God, 111
considered as a scheme, CHAP. VII.
of God, CHAP. II.
not perfected in this world, 107
the formal notion of it, 98
the perfection of, 106
Habits,
how formed, &c., 139
necessary to us hereafter, [145
of resignation, 155
often ruinous, 101
of virtue an improvement in virtue, 147
passive, 138
shape the character, 141
Happiness
not always the _immediate_ reward of virtue, 108
not given promiscuously, 138
requisites for, 137
the result of virtue, 118
Helplessness of man, [138
Higher degrees of retribution probable, 127
Hinderances to virtue, 121
History of religion, 169
Honest men befriend the honest, 112
Hope and fear appeal to self-love, 153
are just principles of action, 154
Human life preparatory, 144
Hume’s wonderful discovery, [162
Human powers may be overtasked, 152
Identity
does not depend on the sameness of the body, 83
of living agents, 77, 78
not explicable, [77
Ignorance
acknowledged on all subjects but religion, 174
answers objections, 175
the argument from, 180
total, destroys proof, 178
Illustration of the modification of an action by its intention, [111
Imagination a source of discontent, 154
produces much error, 81
Immortality of brutes, 88
Improvement
by discipline, 144
by habit, 147
of our faculties gradual, 141
wisdom of this, 142
Incomprehensibility of God’s plans, 97
Inconsiderateness destructive, 102
Inferiority of brute force, 119
Infidelity unjustifiable, 105
Insignificance of our knowledge, [174
Interest coincident with virtue, 154
not a sufficient restraint, _note_ 146
Interpositions to prevent irregularities, 177
would produce evil, 178
Intentional good rewarded, 114
Irregularities perhaps unavoidable, 177
seeming may not be such, 176
Inward peace attends virtue, 112
Kingdom, idea of a perfect, 123
Knowledge of man insignificant, [174
Liberty does not account for the fall, 147
implied in our present condition, 162
Life a probation, 128
one part of it preparatory to another, [142
what is it intended for, 137
Living agent not subject to death, 79
Living powers, see _Death_.
Locke on human identity, [77
Maimonides, his similitude, [173
Man
an inferior part of creation, 133
a system of parts, [98
by nature social, [93
capable of improvement, 145
connected with present, past, and future, 181
dealt with as if free, 162
has a moral nature, 115
his fall not accounted for by his free agency, 147
his helplessness, [138
knows nothing fully, 173
may become qualified for new states, 137
not a competent judge of God’s schemes, 174
requires moral culture, 145
Mania often produced by moral causes, [85
Materialism, its philosophical absurdity, [81
Matter and mind not the same, [83
affect each other, 85
Means
learned by experience, 176
man not a competent judge of the fitness of them, 178
not always agreeable, 176
Men often miss possible temporal good, 129
Men’s temporal interests greatly depend on themselves, 131
Might of unarmed virtue, [121
Mind
influenced by the passions, 131
is the man, [87
its effects on the body, [85
may survive the body, [89
the only real percipient, 85
uses the body as an instrument, [87
Miracles, properly speaking, not unnatural, 94
Miseries as contingent as conduct, 135
generally are avoidable, 100
Mixture of suffering and enjoyment in this world, [128
Moral and natural government of God similar to each other, 184
Moral attributes of God may be inferred from our own, [115
Moral discipline, CHAP. V.
Moral government of God, CHAP. III.
Moral improvement, basis of, [108
Moral world, its apparent irregularities, 176
Mystery of God, finished, _note_ 102
Natural, the true meaning of the word, 94
Natural government of God, CHAP. II.
Natural religion,
its evidences not affected by the doctrine of necessity, 166
proof of, 166
teaches the doctrine of punishment, 102
Necessary agents may be punished, 169
Necessary bulk of one’s self, 84
Necessary existence of God, 159
Necessary tendencies of virtue, 118
Negligence and folly disastrous, 132
Necessity
consigns us to a fallacy, 169
contradicts the constitution of nature, 170
destroys no proof of religion, 170
different kinds of, [157
does not exclude design, 160
doctrine of, CHAP. VI.
not an agent, 159
not applicable to practice, 163
not in conflict with religion, 160
our condition indicates freedom, 162
reconcilable with religion, 168
the doctrine absurd, 157
what it means, 158
writers for and against, [170
New scenes in the next world, 93
Obedience, reluctant, useful, [152
Objections,
against a proof and against a thing to be proved, 179
against the scheme of Providence, 174
analogy of plants, 92
Christianity not universal, 169
course of nature, 97
destruction of seeds, 153
difference between temporal and eternal things, [135
discipline might have been avoided, 156
God simply benevolent, 106
good and evil may be mixed in the next world, 124
gratification of appetites natural and proper, 98
ignorance, the argument from invalidates the proof of religion, 178
immortality of brutes, 87
incredible that necessary agents should be punished, 169
irregularities of the moral world, 176
necessity destroys the proof of religion, 165
our powers may be overtasked, 152
probabilities may be overbalanced by probabilities, 169
punishments are only natural events, 99
rectitude arising from hope and fear, sordid, 153
rewards and punishments, 95
sin need not have entered the world, 177
society punishes good actions, 111
special interpositions might prevent evil, 177, 178
to the doctrine of necessity, CHAP. VI.
to the doctrine of future punishments, 100-103
virtue sometimes punished, 111
virtues of the present life not wanted hereafter, 154
world disciplines some to vice, 153
Obligation certain, when proofs are not, 179
Occasional disadvantages of virtue, 117
Occasional indulgences in wrong-doing awfully dangerous, [143
One period of life preparatory to another, [142
Opportunities once lost irrecoverable, 143
Organs of sense mere instruments, 89
Our moral nature proves a moral government, 115
Pain, no contrivance for it in man, [110
Partial ignorance does not destroy proof, 178
Passions
carry away the judgment, 131
make our condition one of trial, 130
may account for the fall of man, 147
may be excited where gratification is impossible or unlawful, 146
may remain in a future state, 147
should be subject to the moral principle, 145
the bare excitement of, not criminal, 145
but dangerous, 146
Passive habits, 138
Passive impressions weakened by repetition, 139
Passive submission essential, 155
Peace of the virtuous, 112
Perception, instruments of, 85
possible without instruments, 86
Perfection of moral government, 106, 107
of an earthly kingdom, 123
Persecution unnatural, 111
Philosophy never arrogant, [174
what it cannot teach, [87
Pleasure
not a sufficient reason for action, 98
and pain mostly depend on ourselves, 95
the distribution indicates moral government, 105
Powers
may be improved by exercise, 138
may be overtasked, 152
may exist and not be exercised, 80
no reason for supposing that death will destroy them, 81
Practical proof, what, 168
Present existence unaccounted for by atheism, 94
Presumptions that death will destroy us, 81
that it will suspend our existence, 91
Presumptuousness unjustifiable, 105
Private vices not public benefits, [111
Probabilities in favor of religion may be overbalanced by
probabilities against it, 169
Probation, CHAP. IV.
applies to the present life as well as the future, 130
does not necessarily imply suffering, [128
implies allurements, 129
is more than moral government, 128
requires severe discipline, 150
Proofs of natural religion, 166
of religion not affected by the doctrine of necessity, 160
Propensions necessarily create temptations, 146
are excited by their appropriate objects, 147
Proper gratification of the appetites, 98
Prosperity of a virtuous community, 123
may beget discontent, 154
Providence, objections to God’s, 140, 174
Public spirit a fruit of virtue, 120
Punishment
an alarming subject, 105
especially considered, 100
greater hereafter than now, 127
in a future state credible, 103, 125
is God’s voice of instruction, [108
is sometimes capital, 102
not unjust, 163
often long delayed, 101
often overtakes suddenly, 101
of virtuous actions, 111
religious and natural similar, 100
results from folly as well as crime, 132
the result of general laws, 103
Quotations.
Aristotle, [152
Chalmers, [131, 138, 148
Cicero, [82, 86
Clarke, [97
Fitzgerald, [145
Robert Hall, [118
Hume, [162
Maimonides, [173
Mandeville, [111
Plato, [87, 113
Son of Sirac, [137
Strabo, [92
Rashness, consequences of, 96
Reason
an incompetent judge of means, 178
gives power over brute force, 119
needs experience, 141
not dependent on bodily powers, 89
requires a fair opportunity, 119-121
Recapitulation of the whole argument, 180
Rectitude, is self-interest a proper motive to it?, 153
References to other authors.
Bates, [128
Baxter, [88
Bayle, [88
Beattie, [170
Belsham, [170
Berkeley, [111
Bonnett, [89
Bramhall, [171
Brown, [111
Bryant, [171
Butterworth, [107
Calcott, [128
Capp, [109
Chalmers, [77, 79, 148
Charnock, [158
Cheyne, [88
Clarke, 82, [81, 97, 171
Colliber, [88
Collings, [158, 170
Compte, [170
Crombie, [170
Crouse, [170
Davies, [109
D’Holbach, [170
Descartes, [88
Ditton, [88
Doddridge, [109
Dodwell, [81
Dwight, [109
Edwards, [88, 170
Fabricius, [128
Fichte, [170
Gibbs, [171
Grove, [171
Haller, [89
Harris, [171
Hartley, [170
Hegel, [170
Henly, [128
Hobbes, [170
Holtzfusius, [128
Holyoake, [170
Horseley, [109
Hume, [88
Hunt, [109
Jackson, [171
Konnicott, [128
King, [98, 171
Law, [98
Lawson, [171
Le Clerc, [128
Leland, [109
Leroux, [170
Liefchild, [109
Locke, [88
Manton, [128
Martineau, [170
Martinius, [119
Milman, [142
Morgagni, [89
Morton, [109
Musæus, [128
Palmer, [171
Pearson, [128
Polignac, [88
Porteus, [109
Price, [158
Priestley, [142, 170
Reid, [170
Rutherford, [109, 158
Search, [88
Seed, [109
Selden, [128
Shaftesbury, 108
Sherlock, [109
Shuckford, [128
Son of Sirac, [137
South, [109, 128
Stapfer, [128
Strabo, 92
Toplady, [128
Topping, [109
Twisse, [109
Wagstaff, [88
Warburton, [111
Watts, [77, 88, 171
Whately, [142, 158
Willis, [88
Wisheart, [109
Witsius, [128
Wittichius, [109
Reflection not dependent on sensation, 91
Reformation is attended with discomfort, 108
may not prevent penalties, 102
Relation between us and our bodies, 85
Relations of things, limitless, 173
Religion
a question of fact, 165
historical evidence of, 168
professed in all ages, 167
its proofs not affected by the doctrine of necessity, 170
nor by our ignorance, 178
Reluctant obedience profitable, [152
Remedies often very disagreeable, 176
Repentance may be too late, 104
Requisites to the superiority of reason, 119
of virtue, 120, 121
Resentment of injuries, 114
Resignation
a temper consonant with God’s sovereignty, 155
essential to virtue, 154
the fruit of affliction, 155
the habit necessary hereafter, 155
Retributions are divine teachings, [108
Revelation,
antiquity of, 167
not improbable, 167
not universal, _note_ 107
Rewards and punishments, how distributed, 126
Satisfactions of virtue, 108
Scheme of God incomprehensible, 172
Self-denial, its relations to present happiness, 134
not essential to piety, 152
Self-discipline, what, [148
Self-love
a just principle of action, 154
appealed to, 153
how moderated and disciplined, 155
not a sufficient restraint, _note_ 146
reasonable and safe, 130
Sensation not necessary to reflection, 91
Senses not percipients, 85
Severe discipline necessary, 150
Similitude of a historical painting, [174
Simplicity of the living agent, 83
Sin, why not kept out of the world, 177
Skepticism does not justify irreligion, 105
Social, our nature essentially such, [93
Society
must punish vice, 110
natural and necessary, [93
sometimes punishes the good, 111
Soul
a simple substance, 82
not destroyed with the body, 79
not naturally immortal, [81
Souls of brutes, 88
Special interpositions of Providence, 177, 178
Stages of existence, 78
State of probation, CHAP. IV.
State of discipline and improvement, CHAP. V.
Submissive temper necessary, 155
Subordinations exceedingly beneficial, 142
Subserviencies in nature, 173
Sufferings may be avoided, 95
not necessary to the cultivation of virtue, [128
Temporal and religious probation similar, 132
Temptations
increased by bad examples, 132
and by former errors, 132
intended for our improvement, 136
involve probation, 129
may improve or injure us, 153
security against their evils, 146
sources of, to upright beings, 147
the necessary result of propensions, 146
Tendencies of virtue, 118
hindered, 121
essential, not accidental, 126
Terms “nature” and “course of nature”, [97
Theorizing no aid to virtue, 139
Thoughtlessness often fatal, 101
Transmigration of souls, [87
Trials
manifest character, 156
may exist in a future state, 147
produced by our propensions, 131
qualify for a better state, 144
unreasonable ones are not inflicted, 133
why we are subjected to them, 136
Ultimate design of man, [98
Understanding may be perverted, 168
Uneasiness produced by former sins, 109
Union of good beings, 122
Unjustifiableness of religious indifference, 105
Upright creatures may fall, 147
need good habits, 149
Universe and its government immense, 123
Vice
actually punished by society 110, 111
must produce uneasiness, 112
never rewarded as such, 116
not only criminal but depraving, 149
often increased by trials, 153
punished as such, 114
Vicious men lose their influence, [121
Virtue
a bond of union, 122
as such, rewarded on earth, 111
“brings its own reward”, [118
has occasional disadvantages, [117
hinderances accidental, 121
how and why rewarded, 111
improved by trials, 151
its benefits to a community, 123
natural, not vice, 116
not always rewarded in this life, 108
on the whole happier than vice, 113
secures peace, 112
tendencies essential, 126
tends to give power, 118, [121
Virtuous beings need virtuous habits, 149
Virtuous habits a security, 147
how formed, 139
improve virtue, 147
necessary in a future state, [145
Voice of nature is for virtue, 117
Waste of seeds, 153
Wickedness may produce some benefits, 177
voluntary, 136
Will and character
of God, how determined, _note_ 166
what they mean, _note_ 163
Wonderful discovery of Hume, [162
World
a system of subordinations, 173
a theater for the manifestation of character, 156
disciplines some to vice, 153
fitted for man’s discipline, 150
governed by fixed laws, 110
Youth
a determining period, 101
if lost, not to be recovered, 143
its beneficial subordinations, 142
INDEX TO PART II.
REFERENCES TO THE EDITOR’S NOTES ARE IN BRACKETS
A common absurdity, 243
Abstract truth distinguished from facts, 305, [186
Absurdity of some objections to Christianity, 245
Abuse of our natural endowments, 217
Accidental, what events are so called, 226
Accountability gradually increases, 251
Actions,
definition of, in morals, 261
distinguished from things done, 261
their bad consequences sometimes escaped, 232
virtue and vice consist in them, 261
Advantage, as proper a consideration in religion as in temporal
affairs, 298
variously bestowed, 249, 312
Analogy
a confirmation of all facts to which it can be applied, 306
affords no argument against the scheme of Christianity, 203
nor against miracles, 203
answers presumptions against miracles, 207
does not prove the wisdom of God, 301
does not teach that the _whole_ of God’s government is like that on
earth, 204
easily cavilled at, but unanswerable, 306
between natural information and that derived from inspiration, 212
between the remedies of nature and those of grace, 219
between the gospel and human discoveries, 219
between the light of nature and of revelation, 218
between the use of natural gifts, and miraculous, 217
between the government of God and that of a human master, 261
its small influence on men, 303
how used in this treatise, 306
may show our duty, but not the design of the requirement, 246
objections to this mode of arguing, CHAP. VIII.
shows that there may be infinite reasons for things, with which we
are not acquainted, 188
the only ground for some of our knowledge, 306
Antidote to heresies, [191
Apocalypse, its principal object, [249
Appearances of men and things deceptive, 248
Arguments proper as to human writings, are not so as to Scripture, 214
Atonement,
how held by the ancients, 241
makes the innocent suffer for the guilty, 243
Author of nature taken for granted, 298
Authoritativeness of revelation, 189
Baptism
a test of obedience, [199
commanded and important, 194
why the form of words, 194
Bible, how to be interpreted, [202, 215
Brutes, their great sagacity, 216
Boundary of human inquiry, [223
Candor necessary in judging of Christianity, 302
Chance, really no such thing, 226
Characters drawn in Scripture evidently unfeigned, 287
Christ
a mediator, CHAP. V.
a prophet, 240
a priest and king, 241
his history, as given in Scripture, 285
his pre-existence taught, 282
his satisfaction, 239
his sufferings voluntary, 243
manner of his interposition, 238
not merely a teacher and example, 242
offered himself a propitiatory sacrifice, 241
Christianity
a fearful curse, if it give no more light than natural religion, [196
a question of fact, 301
a remedial system, [193
an authoritative republication of the religion of nature, 188, 189
a particular scheme under a general plan, 194, 224
a scheme imperfectly comprehended, CHAP. IV.
a scheme revealed but in part, 226
brings life and immortality to light, 190
could not possibly be a contrivance, [222, 294
demands attention, if barely probable, 253
has evidences besides miracles and prophecy, 263
in what degree remedial, [193
is a real revelation, 213
is conformable to the constitution of things, 295
its benefits require the use of means, 197
its establishment and prevalence, the most conspicuous and important
event in history, 286
its evidences, CHAP. VII.
its good effects not small, 192
its precepts plain and obvious, 218
its proof historical, 304
its proofs liable to objection, 260
men bound to examine its evidence, 197
miracles and prophecy its direct and fundamental proofs, 263
must have mysteries, [223
no objection to the morality of it, 214, 220, 222
not merely a republication of natural religion, [196
not primarily designed to remedy the defects of nature, [193
not the discovery of reason, 188
objections to its evidence, 210
objections to its nature, 210
offered to some in a corrupt state, 250
prescribes new duties, 194
preserves natural religion in the world, 191
propagated against all obstructions, [294
rashness of treating it lightly, 194, 196, 197
requires means to accomplish ends, 225
reveals a particular dispensation of Providence, 194
reveals important facts, 196
some of its dark parts may be cleared up, others cannot, [223
teaches more than natural religion, 194
the evils ascribed to it, are not its evils, 192
the one great question concerning it, 213, 214
the only religion professedly confirmed by miracles, 268
to be transmitted by Christians, [190
universal, in nature and intention, [248
what alone could disprove it, 295
why not remedial to a greater degree, 193
why not sooner promulgated, 219
Christians
bound to spread Christianity, 190
primitive, their testimony, 267
Church
men bound to support it, 193
preserves a knowledge of religion, 191
visible, its design, 190, 191
Circumstantial evidences of Christianity, 263, 281
often as convincing as direct testimony, 294
Clemens Romanus, testimony of, 266
his letter to the Corinthians, [266
Climax of infidel extravagance, [294
Coincidence of natural and revealed religion, 211, 218
Coincidences of Scripture, 266
Comparison, how it may mislead us, 201
Compassion distinct from goodness, 233
visible in the constitution of the world, 233
Consequences of infidelity; more dangerous than those of faith, 294
of sin, often averted, 233
Conversational objections to revelation, 295
Conversion, how produced, [225
Course of nature
different from what we might have supposed, previous to experience, 211
none at the beginning, 205
our total darkness as to its causes, 208
Creation
Mosaic account of, referred to by John, 282
a different exertion of power from government, 205
why Scripture describes it, 281
Creatures of like moral qualities placed in different religious
situations, 251
Credulity of mankind acknowledged, 269
Cumulative proof of Christianity, [207
Daniel
his book had more evidence of authenticity than has come to us, 279
his predictions a support of Jewish faith, [249
quoted by Christ, 279
Dark parts of revelation, [223
Degrees of evidence have degrees of weight, 255
require nice examination, 258
Deistical explanation of Christ’s miracles, [206
Deists, why do they oppose Christianity, [196
Depravity of man obvious, 238
doctrine of, [218
Desert of good and ill, the notion of, 305
Development, of truth, 218
modern, doctrine of, [218
Differences of religious advantages may have like reasons as those for
different temporal advantages, 251
would remain if revelation were universal, 252
Difficulties
absurdity of requiring them to be all removed, 297
as to the evidence of religion, analogous to those attending the
practice of it, 256
cannot be solved by analogy, 296
speculative, may be the chief trials of some, 257
the discernment which can see them, might suffice to see through
them, 260
Direct and circumstantial evidence must be taken together, 280
Diseases of body and mind, analogous as to their remedies, 220
Disobedience, without possible excuse, 253
Dispensations, preparatory one to another, 310
Disregard of religion a great profligacy, 233
Distinction between moral and positive obligation, 198, [198
between acts and principles, [235
between temporary, individual, and universal commands, [188
Doubt
affords scope for probation, 262
exercises our virtuous principles, 256
implies some evidence, 252, 254, 283
involves some obligation, 263
puts us upon probation, 253
Doubtful evidence should have _some_ influence, 255
Duties arising from revealed relations, 195
moral and positive, 194
Earth, its appearances confirm Scripture, 238
Effect of Adam’s transgression, 238
of combined probabilities, 294, [294
Efficacy of repentance, [190
not taught by the light of nature, 190
End, God’s not known, 246
Enthusiasm
is not peculiar to religion, 272
impairs no testimony for Christianity, 271
may often weaken testimony, 271
sometimes mixed with knavery, 272
the absence of all sign of it in Christianity, a presumptive proof
in its favor, 222
will not account for the spread of Christianity, 270
Enthusiasts make as great sacrifices as Christians, 270
Epistles of Paul, proof from, 266
Eternal retribution not taught by natural religion, [190
Ethics of natural religion distinguished from its objects, [194
Events expound Scripture, 219
Evidence
of Christianity impregnable, 295
collateral and direct to be viewed together, 294
from miracles and prophecy, 267
imperfect, should yet influence practice in proportion to its
degree, 255
of circumstances may be most direct, 294
of religion, open to all, 260
of religion, the same in kind as that which controls us in
temporal things, 258
much lower than satisfactory often determines us, 303
not only increased but multiplied by a combination of
probabilities, 294, [294
reason the proper judge of, 221
requires careful sifting, 256
candor in judging, 302, [303
safety always in admitting it, 294
why liable to objection, 257
Evil, remedies provided for it, 219, 232
Exaggeration practised by many who will not lie, 272
External manner of heart worship, 195
Experience
affords no presumption against Christianity, 203
corroborates Christian doctrines, 245
teaches the effects of actions, 246
Extravagance of some objections, 187, 188
Facts
analogy the only proof of some, 306
distinguished from abstract truths, 305
of revelation distinguished from its principles, [235
Fall of man, assumed as a fact, 236
confirmed by appearances, 238
Falsehood, its degrees and inducements, 272
False miracles have deceived many, 273
have some historic evidence, 273
Fatalists, their principles argued upon, 304
Fear cast out by love, [301
Fitness, moral, 304, 305
Flippant objections to Christianity, 295
Folly, a real vice, 280
Foresight of brutes, 216
Future punishments,
all the reasons for them not known, 234
not arbitrarily appointed, 232
natural sequences, 231, 232
rendered credible by temporal punishments, 300
Genealogy of mankind given in Scripture, 283
General laws
a wise arrangement, 227
do not render miracles incredible, 227
control the Christian dispensation, 226
few events can be traced up to them, 226
miracles may be their results, 226, 227
the ground of believing there are such, 226
things called accidental governed by them, 226
Geology, its impressive lessons, [229
GOD
a master giving laws, 261
all his reasons for giving a command must be certainly known, and
known to have passed away, before we can safely disregard it, 188
duties towards him as the Father, 194, 195
governs by mediation, 230
his government shows compassion, 233
progressive, 229
his means and ends we cannot distinguish, 228
his providence, objections to it idle, 300, 301
his reasons not assigned, 246
his will, as absolute or conditional, 261
how he would act in contingencies, unknown, [222
how to be worshipped, a pure matter of revelation, 195
instructs us by experience, 211, 246
little known, [222
not indifferent as to who suffer, 243
reveals our duties, not his plans, 246
the real author of the prophecies, 276
Good and evil unequally distributed, 248
Government of God sometimes, apparently, tardy in its results, 224, 225
Gradual growth of causes, [208
Happiness not always secured by well-laid schemes, 247
Hazard of neglecting Christianity, 262
Heathen world, condition of, 186, 250
Hieroglyphic and figurative language of Scripture, 210
Hinderances to natural and spiritual knowledge similar, 218
History
of miracles, 264
of the Jews confirmed by their condition, 289, 290
of the origin of religion, 206
furnishes no parallel to revelation, 207
prophecy is history anticipated, 281
Scripture, has not been invalidated, 283
Holy Spirit, its operations on the heart, [225
Human contrivance unequal to some things, [222
Human life, in what sense it may be called poor, 297
Human testimony, reliable notwithstanding the prevalence of
falsehood, 273
Identity of principle between natural and revealed religion, [235
Ignorance
of heathen writers, [187
of other worlds, forbids objections to Christianity on the ground
of miracles, 207
of the laws of miracles, not greater than of natural laws, 256
of the reason of our present condition, 251
much of it our own fault, 259
Imagination may fancy unreal coincidences, 293
Immorality not authorized in Scripture, 221, 222
Impassable limit to human knowledge, [223
Imperceptible accumulation of forces, [208
Imperfect knowledge, better than acting in the dark, 297
Imperfection of language, 216
Importance of revelation, CHAP. I.
an abstraction, [186
precludes the idea that the first witnesses were careless, 274
Improbability before and after an event, [207
of the Deistical theory greater than that of miracles, [206
Inadequacy of repentance, [236
Inattention to religion, real depravity, 252, 307
prevents convincement, 258
Incarnation an invisible miracle, 204
cannot be paralleled, [235
Influence of the Holy Ghost, [225
of the analogical argument, 303
Innocent sometimes suffer for the guilty, 243
Inspiration, the proper kind and extent of it not discoverable by
reason, 212
not to be interpreted like other writings, 212
Inspired writers, key to their meaning, [276
their one great scheme, [276
show a foresight more than human, 278, 279
Instruction from God to savages, [206
Intercession by the good for the bad, [232
Interest, temporal, not always apparent, 302
Interpositions of men for each other, [232
Internal improbabilities weaken external proof, 215
Interpretation of Scripture, [215
Irregularity, really no such thing, 226
whence the appearance of, 227
Irregularities of men, consequences proportioned to magnitude, 233
Irreligion an aggravated sin, 233
especially in persons in high standing, 254
not justifiable on any pretence, 256, 312
Invention an irregular way of information, 216
Invisible miracles, [204
things of God, how learned, [230
Jews
God’s dealing with them, 290
their continuance, a standing miracle, 290
their history confirmed by facts, 291
their system of Theism, [206
Jewish miracles, a part of civil history, [265
John, his allusion to Christ, in the beginning of his gospel, 282
his doctrine agrees with that of Paul, 282
Kingdom of Christ on earth, 241
Knowledge
profound, not necessary to piety, 218
scientific and religious, have the same difficulties, 218
Knowledge of Scripture, improved in the same way as knowledge of the
sciences, 218
unequally distributed, 249
Language necessarily ambiguous, 216
of the prophecies, often figurative, 210
Laplace, error of, [207
Levity destructive to religious influence, 259
Liberty
belief of our, unavoidable, 304
of the will, not discussed, _note_ 304
necessary to the progress of knowledge, 218
the principle so natural that language is formed on it, 304
Life
future, brought to light by the gospel, 190
may be taken away by command, 221
not thrown away because success is uncertain, 302
whether desirable or not, 301
Light of nature
displayed in the Scriptures, 188
does not teach our future condition, 190
favors the doctrine of a Mediator, 230
has left the greatest heathen in doubt, 186
Ludicrous turn, danger of, 259
Mahometanism not received on the footing of miracles, [268
Mahometans and ancient Persians, how situated as to revelation, 250
Man
accepted according to what he hath, 251
his circumstances no ground of complaint, 252
his obligation to study the Scriptures, 202, 262
must be renewed, 197
Manasses, prayer of, [237
Manner of worship a matter of pure revelation, 195
Martyrs
could not have been impostors, 272
had full knowledge of facts, 269, 271
the full force of their testimony, 269
their obligations to veracity, 274
were not enthusiasts, 271
Means as related to ends, 225
Mediation seen everywhere, 230
exemplified in social life, [232
Mediator,
appointment of, CHAP. V.
the notion of, natural, 230
the Scripture doctrine of, 238-240
whether one was necessary, 243
why most objected to, 243
Medium between full satisfaction of a truth and full satisfaction to
the contrary, 313
Memory, eloquence, &c. imprudently used, 217
Men apt to be deluded by pretences, 273
their conduct may be guessed at, [222
Mercy seen in the constitution of the world, 233
Messiah came at the expected time, 285
his mission, 224
Minuteness of predictions touching Christ, 207
Miracles
admitted evidence for such as are false does not impair the evidence
of Christian, 273
contrary to the course of nature?, 206
denying them leads to Atheism, [205
disorderly use of, 217
distinct reasons for them, 208
large historical evidence for their truth, 270
manner in which related, 264
no argument of analogy against them, 205-207
none parallel to those of Scripture, 207
not mere embellishments, 264
not to be compared to common events, 209
nowise incredible, 209
occasions for them likely to arise in the course of ages, 208
of the Old Testament, inseparable from history, [265
operate by general laws, 226
Pagan and Popish, were wrought _after_ those systems had obtained, 268
peculiar to the Jewish and Christian religions, 268
received as genuine from the first, 268, 269
regulated by general laws, 227
satisfactorily account for the existence of Christianity, 265
should be compared to uncommon events, 209
the credentials of Christianity, 267
the evidence of their truth at first, 249
the question of their truth only one of _degree_ in point of
evidence, 208
the only satisfactory account of some events, 265
the real nature of presumptions against them, 208
the term a relative one, 205
their direct proof of Christianity, 264
their evidence the same as that for common facts, 264
their force as proofs, 189
visible and invisible, 204, [204
what evidence arises from their having been accepted as true by the
first Christians, 268
writers upon, [264, 268
Miraculous power
creation not properly an act of, 205
misused by some, 217, 267
pretences of, have deluded some, 273
why bestowed, 190
Misconduct creates need of assistance, 235
Mistake of some of Hume’s opponents, 207
Mistakes of philosophers dangerous, [230
of transcribers, &c., 228
Modern geology, lesson from, [229
Moral action, the nature of, 261
an action becomes such by command, [221
Moral duties. See _Positive_.
Moral faculty, its object, 305
Moral government. See _Government_.
Moral precepts. See _Positive_.
Moral system revealed to mankind, 190
Morality of Scripture, reason a judge of, 220
Mysteries to be expected in revelation, 223, 224
as many in nature as in Scripture, 246
Mystery of godliness, 225
Mythological writings resemble prophecy, 276
Narratives of Scripture unadorned, 228
Natural consequences of vice are judicial punishments, 197
and spiritual things analogous in importance, 219
endowments often abused, 217
Natural light compared to revelation, 218
Natural religion
and revealed, coincide, 211
as much perverted as Christianity, 192
could not have been reasoned out, 192
discloses no Redeemer, [194
its ethics and objects distinguished, [194
its light wholly insufficient, 187
might be authenticated by miracles, 190
moral system of, 187
taught and confirmed by Christianity, 188, 286, 292
what it does not teach, [190, 194
Nature carried on by uniform laws, 226
implies the agency of God, 231
its light insufficient, 186
Nature and obligation of sacraments, _note_ 195
Necessity of revelation, [186
Negligence prevents the recognition of truth, 258
wholly inexcusable, 197
Obedience from dread, [301
or disobedience, an important matter, 188
to a positive rite, especially indicative of piety, 199
Objections
to certain precepts of Scripture, as immoral, 221
to prophecy, from its obscurity, 275
to revelation, are of equal weight against natural religion, 97
to the analogical argument, as such, CHAP. VIII.
to the distribution of good and evil, 248-250
to the doctrine of mediation, CHAP. V.
to the evidence for miracles, CHAP. II.
to the unequal distribution of religious knowledge, 249
Objections to Christianity
as a matter of fact, 301
as a remedial system, [193, 219
as a roundabout, perplexed contrivance, 228
as deficient in point of truth, 247
as a scheme, 209
as mysterious, [223
as to its wisdom and goodness, CHAP. IV.
as unimportant, CHAP. I.
atonement makes the innocent suffer for the guilty, 227, 243
contains things unlike the course of nature, 204
does not remove difficulties, [223
has been perverted, 192
has been productive of evils, 192
has internal improbabilities, 225-227
disclosed to the world so recently, 219
disorderly use of miraculous gifts, 227
has small influence, 192, 303
if true would not be left doubtful, 299
is not satisfactory, 260, 261
its doctrine of mediation, CHAP. V.
its external proof weakened by internal improbabilities, 215
its lack of evidence, CHAP. VI.
its late introduction, 219
may be advanced flippantly, but cannot be so answered, 295
natural things too unimportant to furnish analogies in its favor, 219
not just and good, CHAP. IV.
not necessary, 147
not universal, CHAP. VI., 248
slowly developed, 219
some of its precepts immoral, 221
sufficiency of natural religion, 187
vicarious sufferings, 245
Obligation arises from the bare supposableness of Christianity, 253, 262
Obligations to God arising out of relationship, 196
Obscurity in part of a prophecy, does not impair the evidence of
foresight, 275
Offenders often shielded by friends, [232
Offices of Christ as a mediator, 238-240
Opinions must be distinguished from facts, 270
Ordinary rules of interpretation, [215
Pagan and Popish miracles easily accounted for, 268
Parables show what the author intended, 276
Partial views give an appearance of wrong, 309
Passion hinders correct judgment, 259
Paul, his separate testimony, 266
how he received the gospel, 267
summary of his testimony, 267
Perfection of religion, what? CHAP. VIII.
Persons for whom this treatise is written, 309
Philosophy, its true mode of proceeding, [230
Piety superior to ritual observances, 201
Pleasures and pains, which overbalance? 301
Political events, how mentioned in Scripture, 282
Popish doctrine of a miracle at the Eucharist, [204
Popular conversational objections, 295
Porphyry’s mode of interpretation frivolous, _note_ 279
objections to the book of Daniel, 279
Positive evidence of Christianity, CHAP. VII.
Positive institutions
belong to the notion of a church, 192
lay us under the strictest obligation, 202
means to moral ends, 199
men disposed to depend on them, 200
necessary to keep up and propagate religion, 246
not to be made light of, 201
not to supersede moral obedience, 200
the reason of them often obvious, 198
two modes of viewing them, 198
Positive precepts compared with moral, 198, 201
create moral obligations, 221
Power of healing, [217
Practice should be influenced by probability, 254
Predictions of Christ very numerous and minute, 207, 208
Prejudice a hinderance to knowledge, 258
a mark of weakness, 280
as hostile to truth as enthusiasm, 272
operates contrary ways, 294
Preservation of the Jews as a distinct race, 291
Presumptions
against miracles, 205
against revelation as miraculous, CHAP. II.
none against the _general scheme_ of Christianity, 203
none peculiar to miracles, 207
strong, overcome by weak proof, 207, [207
Priesthood of Christ, 238
Jewish, typical of Christ, 239
Principles argued upon in this treatise, 304
Progressions in our existence, 229
Progress in theology probable, [218
Probable proofs, by being added, not only increase evidence, but
multiply it, 294
Probability should influence practice, 254
Profane history corroborates Scripture statements, 287
Proofs of Christianity
a touchstone of honesty, [259
level to common men, 260
some important ones omitted in this treatise, and why, 304
why not more plain, 261
Prophecy
a joint review of prophecies furnishes a far stronger proof than
examination in detail, 294
a series of, being applicable to certain events, is proof that it
was intended of them, 276
compared to compiled memoirs, 278
created the expectation of a Messiah, 284
confirmed by appearances, 292
evidence from, 275
expressed in figurative language, 275
how understood by ancient Jews, 277
in relation to the Jews, 284
is history anticipated, 281
its obscurity, 275
its proofs amazingly strong, [207
may not _always_ have been understood by the writer, 278
proves foresight, 276, 279
sometimes obscured by interpreters, 210
summary of, concerning Christ, 284
use of, to future ages, 249
writers upon, 277, 285
Prophet, Christ a, 240
Prophets
not the _authors_ of what they wrote, 278
their sense of their predictions not necessarily the whole
sense, 278
whether they had in view the events which Christians consider
fulfilments, 277
Proverbial, use of the word, 201
Providence, never hasty, [229
objections to it useless, 300, 301
the course of, progressive, 229
Province of reason, 220
Prudence, its best plans often frustrated, 247
often requires us to act with uncertain prospect of success, 247, 248
Punishment
follows wickedness, _of course_, 231
instances of vicarious, 244
not always avoided by reformation, 235
not promiscuously inflicted, 243
provision made for escaping it, 232, 311
we cannot of ourselves escape it, 234
we cannot know why such and such are inflicted, 231
Quotations
Angus, [202, 223
Augustine, _note_ 187
Arnobius, [269
Clemens Romanus, [266
Davidson, [294
Fitzgerald, [303
Grotius, [259
Guizot, [229
Hurd, [276
Dr. Johnson, [288
Mahomet, [268
Powell, [230
Warburton, [217, 223
Whately, [206
Rashness of interpreters, 210
of treating religion lightly, 197
Reason
could not have invented Christianity, 206
could not ascertain the power of penitence, 194
discovers our relation to God the Father, 194
but not our relation to the Son and Holy Ghost, 194, 196
its limits very narrow, [223
its proper province, 220
must have right principles, 220
needs the aid of experience in judging of the consequences of
actions, 246
not sufficient to construct a system of natural religion free
from superstition, 186
our only faculty for judging even revelation, 210
requires the importance of a question to be taken into account, 295
teaches nothing of the certain means of either temporal or spiritual
good, 197
very incompetent to judge what a revelation ought to be, 210-212
Reasoning by analogy to any extent, leaves the mind unsatisfied, 296
Redemption
agreeable to our natural notions, 235
analogous to natural remedies, 232
conjectures about it must be uncertain, 242
mode of, not discoverable by reason, 243
men not competent judges of its plan, 243
on whom are its benefits, _note_ 237
Scripture account of, 239, 240
we should be thankful for it, without disputing how it was
procured, 242
References to other authors
Alexander, [269
Apthorpe, [285
Bayle, [301
Benson, [215
Birk, [266
Blaney, [285
Blunt, [266
Bolingbroke, [265
Boswell, [288
Boyle, [264
Butler, [190, 272
Campbell, [264
Celsus, [287
Chalmers, [187, 194, 242
Colliber, 195
Damascenus, [287
Davidson, [285
Diodorus Siculus, [287
Eupolemus, [287
Featley, [215
Fitzgerald, [193, 206, 207
Fleetwood, [264
Fuller, [285
Gibbon, [268
Graves, [266
Grotius, [266
Gulick, [277
Hengstenburg, [277
Horseley, [277
Howe, [236
Hurd, [285
Jortin, [264, 285
Julian, [257
King, [215, 277
Lardner, [264
Leland, [187
Longinus, [287
Lyall, [277
McCosh, [187
Mackintosh, [223
Magee, [236, 242
Manasses, [237
Menander, [287
Michaelis, [215
Mills, [207
Newman, [235
Numenius, [287
Owen, [242
Paley, [205, 266, 268
Pascal, [187, 223
Pfaffius, [264
Phlegon, [287
Phœnician Annals, [287
Pliny, [287
Porphyry, 279, [287
Samuel Stanhope Smith, [206
Solinus, [287
Spinoza, [215
Stapfer, [242
Storr, [215
Strabo, [287
Suetonius, [287
Tacitus, [287
Taylor, [264
Tindall, [196, 248
Tucker, [264
Turretin, [242
Vitringa, [276
Warburton, [187
Waterland, [195
Watson, [264
Waugh, [277, 285
Wayland, [188, 236
Whately, [206, 268, 288
Witsius, [264
Reformation does not always preclude punishment, 235
Regard due to the Son and Holy Spirit, 195
Regard to God as Creator, the essence of natural religion, 195
Rejection of Christ by many, at first, the argument from it, [269
foretold, 285
Relations, being learned, duties are perceived, 194
Relations of man to Deity, 194
to the Son and Holy Ghost, 195
Religion
a practical thing, 298
a question of fact, 301, 304
affords particular reasons for miracles, 208
confirmed by the establishment of a church, 191
considered as external and internal, 195
doubt of its evidence does not release from moral obligation, 254
has its end on all persons to whom proposed, 303, [303
if true, why susceptible of any possible doubt? 299
its acceptance safe, 295
its general spirit intimated, 200, 201
its great importance, 254
its introduction into the world, 206
its reasonableness fully shown, if it can only be proved that it _may_
be reasonable, 301
its very nature overlooked by those who insist that it should have
overwhelming evidence, 302
may be true, though doubtful, 299
must be judged by its evidences _taken together_, 294
not a thing reasoned out, 206
not equally taught to all men, 206
objections to it removed by analogy, 300
presupposes candor in those who examine it, 256, 302, [303
reason may judge of its morality, 220
reasonable, for aught which can be shown to the contrary, 301
the perception of, 302
the view of it taken in this treatise, 299
the evidence for it may be lessened, but cannot be destroyed, 295
why its evidences are allowed to admit of doubt, 249, 253, 299
Relief for evils provided, 232
Remedial nature of Christianity, [193
Remedies
provided in nature, 219, 232
may be unskilfully used, 220
show the compassion of God, 233
and also his strictness, 234
Repentance
cannot cancel guilt, 236, [236
general sense of mankind on the subject, 236
its efficacy not taught by natural religion, [190
its efficacy taught in the Scriptures, 190
not sufficient to preclude disaster, 234, 235
Revelation
a particular part of a great plan, 224
accounts for the Theism of the Jews, [206
at the beginning of the world, would not be miraculous, 205
cannot be neglected with impunity, 260-262
considered as miraculous, CHAP. II.
considered historically, 281
difference between its facts and its principles, [235
discovers new relations, and so new duties, 194
distinguished from natural religion, 195
does not compel assent, 253
has twice been universal, [248
how it could be overturned, 214
its disclosures, of course, could not have been anticipated, 211, 212
its measure of evidence puts us on probation, 253
its facts necessarily singular, [235
no more different from the course of nature than some parts of the
course of nature are different from other parts, 312
necessary, CHAP. I.
republishes and confirms natural religion, 188, 189
nothing incredible in it, 271
teaches that God’s laws are compassionate, 236
the use of unwritten revelation, 213
what is to be expected in revelation, 210, 212
Reverence for the will of God, [199
Ridicule of Scripture
an offence against natural piety, 286
easier than examination, 259
the great weakness of being influenced by it, 280
Roman Empire mentioned, 279
Rules for health very fallible and inexact, 302
of Biblical interpretation, [215
Sacrifices
commanded, 241
expiatory, 239
how the ancients regarded them, 242
learned by the heathen from tradition, 241
really efficacious, 242
the prevalence of, 236
Sacrifice of Christ
an objection to it, 243
_how_ efficacious, not taught, 242
proper and real, 239-241
puts us into a capacity for salvation, 242
voluntary, 244
Safety an important consideration in judging, 294
Satirical writings, how understood, 276, 277
Scheme of nature, vast, 204
progressive, 229
Scheme of providence, if understood, would justify facts which are
objected to, 300
Schemes, the best may be disconcerted, 247
Science confirms Scripture history, 287
Scorn of prophetic diction, 210
Scripture
announces a general restoration of things, 282
antiquity of, 287
characters evidently not feigned, 287
confirmed by profane authors, 288
confirmed by the state of the earth, 287
considered historically, 281
contains an abridged history of the world, 282
exposed to criticism, 283
expounded by itself, [202
gives a history of this world as God’s world, 281
gives an account of civil governments only as they affected
religion, 282
has internal evidence of truth, 287
history genuine, 265
how distinguished from other books, 281-283
how to be interpreted, [202
if false could be shown to be so, 283
includes a history of thousands of years, 283
includes the chronology of nearly four thousand years, 284
its authority the great question, not its contents, 214
its chronicles confirmed by history, 287
its evidences comprise a series of things of great variety and reaching
to the beginning of time, 263
its evidences not intended to be overpowering, 253
its great proofs are miracles and prophecy, 264
its relation to miracles only to be accounted for on the supposition
of their truth, 265
its strangeness not surprising, 288
its style objected to, 210
its truth must be judged of by the evidence _taken together_, 295
may contain things not yet discovered, 218
miracles, their first reception, 265
naturalness of its statements, 287
not composed by rules of art, 210
nothing improbable related in any part, 287
not to be judged by preconceived expectation, 215
not to be judged exactly as other books, 214
ordinary rules of interpretation, [215
our duty to search it, 202, 262
precepts, some give offence, 210
reveals our relation to the Son and Holy Spirit, 194
the possibility of its truth demands investigation, 258
truths not discoverable by reason, 203
variety of topics introduced, 283
written in a rude age, 283
why it describes creation, 282
Searching the Scriptures a great duty, 202
Self-deceit, our liability to it, 262
Serious apprehension may comport with doubt, 313
Shameful mistakes of philosophers, [230
Similarity of objections to religion and nature, 298
Sincerity of belief proved by dying for it, 270
Skepticism no justification of irreligion, 253
Sorrow cannot of itself restore abused benefits, 234
Speaking with tongues, [217
Speculative difficulties similar to external temptations, 256
the chief trial of some, 257, 259
Spread of Christianity unaccountable if it were an imposture, 290
Standing ministry, what for, [191
Strangeness of some Scripture events, 288
Stupidity of the martyrs, if insincere, [269
Subserviences, the world a system of, 229
Success, temporal, always uncertain, 302
Suffering, ignorance does not prevent it either in temporal or spiritual
things, 196
Sufferings of Christ vindicate God’s law, 244
of the early Christians, 269
Sufficiency of light of nature pretended, 186
Summary of Jewish history, 284
of the historical evidence of Scripture, 292
Supernatural instructions necessary from the first, [206
Temporal interests not always discerned, 247, 248
managed by prudent persons on the very principles proposed by religion
as to spiritual interests, 298, 299
Temporal interests often decided by considerations which fall short of
demonstration, 299
Temporary commands, distinguished from perpetual, [188
Temptation
a wholesome discipline, 256
earthly and spiritual similar, 256
calls forth virtuous effort, 257
Testimony
can be destroyed only by counter-testimony, or by the incompetency of
the witness, 274
for miracles not mentioned in Scripture, does not impair the testimony
for those there recorded, 273
of Paul, separate and independent, 266
of profane authors to the truth of Scripture history, [287
of the first Christians, 269, 271
must be judged candidly, [259
none counter to Christianity, 275
slight, overcomes strong presumptions, 208
unconfuted, must be admitted, 273
value of, lessened by enthusiasm, 271
Theism of the Jews accounted for, [206
Theology of the Bible, not to be corrected, [202
Things which it is unreasonable to dispute, 307
Thoughtlessness of men, 233
Tradition teaches that there was a revelation at the beginning, 205
of the fall of man, 311
Transubstantiation, [205
Trial by speculative difficulties, analogous to other trials, 256
True philosophy inductive, [230
Truth of Christianity proved, unless the whole of its history and
influence can be accounted for by accident, 295
Truth, how developed, [218
the, of an event may be fully proved, though no _one_ of sundry proofs
may be complete, 295
whether there is any such thing, denied by skeptics, 305
Twofold effect of the analogical argument, 305
Unbelievers, acknowledgment of, 289
cannot deny a conformity between prophecy and events, 293
Understanding, its right use, 245
Undesigned coincidences in Bible history, [266
Undeterminate language deceives many, 297
Unequal distribution of religious knowledge, 249
Unfair dealing of objectors, 297
Unreasonableness of applying to passion for guidance, 295
Unsatisfactory evidence, men often obliged to act upon it, 302
Variety in the distribution of God’s gifts, 249, 312
Vastness of the scheme of nature, 204
Veracity of the first Christians, 274
Vicarious punishments witnessed every day, 244
deter from sin, 245
Vice
appointed to be punished, 231
blinds men to just evidence, 255
its effects in the present world, 234
its natural consequences are God’s judicial inflictions, 197
its real enormity, 234
not palliated by any supposed lack of evidence for religion, 255
Vindication of religion by analogy impossible, 296
of the character of God, not attempted in this treatise, 299, 300
Way of salvation for the helpless, [186
Will of GOD, as absolute or conditional, 261
World, wickedness of, 238
Worship, mode of, a matter of pure revelation, 195
Writers
on the atonement, [242
Christian sacraments, [195
miracles, [264, 268
necessity of revelation, [187
prophecy, [277-285
Scripture difficulties, [215
undesigned coincidences, [266
THE END.