Moreover, they have an earnest of that future in the real and recurring blessings of life, the enjoyment of the gifts of the earth, and of domestic affection and social intercourse, which is sufficient to touch and to subdue even the most guilty of men in his better moments, reminding him that he is not utterly cast off by Him whom nevertheless he is not given to know. Or, in the Apostle’s words, though the Creator once “suffered all nations to walk in their own ways,” still, “He left not Himself without testimony, doing good from heaven, giving rains and fruitful seasons, filling our hearts with food and gladness.”
Nor are these blessings of physical nature the only tokens in the Divine System, which in that heathen time, and indeed in every age, bring home to our experience the fact of a Good God, in spite of the tumult and confusion of the world. It is possible to give an interpretation to the course of things, by which every event or occurrence in its order becomes providential: and though that interpretation does not hold good unless the world is contemplated from a particular point of view, in one given aspect, and with certain inward [pg 402] experiences, and personal first principles and judgments, yet these may be fairly pronounced to be common conditions of human thought, that is, till they are wilfully or accidentally lost; and they issue in fact, in leading the great majority of men to recognize the Hand of unseen power, directing in mercy or in judgment the physical and moral system. In the prominent events of the world, past and contemporary, the fate, evil or happy, of great men, the rise and fall of states, popular revolutions, decisive battles, the migration of races, the replenishing of the earth, earthquakes and pestilences, critical discoveries and inventions, the history of philosophy, the advancement of knowledge, in these the spontaneous piety of the human mind discerns a Divine Supervision. Nay, there is a general feeling, originating directly in the workings of conscience, that a similar governance is extended over the persons of individuals, who thereby both fulfil the purposes and receive the just recompenses of an Omnipotent Providence. Good to the good, and evil to the evil, is instinctively felt to be, even from what we see, amid whatever obscurity and confusion, the universal rule of God’s dealings with us. Hence come the great proverbs, indigenous in both Christian and heathen nations, that punishment is sure, though slow, that murder will out, that treason never prospers, that pride will have a fall, that honesty is the best policy, and that curses fall on the heads of those who utter them. To the unsophisticated apprehension of the many, the successive passages of life, social or political, are so many miracles, if that is to be accounted miraculous which brings before them the immediate Divine Presence; and [pg 403] should it be objected that this is an illogical exercise of reason, I answer, that since it actually brings them to a right conclusion, and was intended to bring them to it, if logic finds fault with it, so much the worse for logic.
Again, prayer is essential to religion, and, where prayer is, there is a natural relief and solace in all trouble, great or ordinary: now prayer is not less general in mankind at large than is faith in Providence. It has ever been in use, both as a personal and as a social practice. Here again, if, in order to determine what the Religion of Nature is, we may justly have recourse to the spontaneous acts and proceedings of our race, as viewed on a large field, we may safely say that prayer, as well as hope, is a constituent of man’s religion. Nor is it a fair objection to this argument, to say that such prayers and rites as have obtained in various places and times, are in their character, object, and scope inconsistent with each other; because their contrarieties do not come into the idea of religion, as such, at all, and the very fact of their discordance destroys their right to be taken into account, so far as they are discordant; for what is not universal has no claim to be considered natural, right, or of divine origin. Thus we may determine prayer to be part of Natural Religion, from such instances of the usage as are supplied by the priests of Baal and by dancing Dervishes, without therefore including in our notions of prayer the frantic excesses of the one, or the artistic spinning of the other, or sanctioning their respective objects of belief, Baal or Mahomet.
As prayer is the voice of man to God, so Revelation is [pg 404] the voice of God to man. Accordingly, it is another alleviation of the darkness and distress which weigh upon the religions of the world, that in one way or other such religions are founded on some idea of express revelation, coming from the unseen agents whose anger they deprecate; nay, that the very rites and observances, by which they hope to gain the favour of these beings, are by these beings themselves communicated and appointed. The Religion of Nature is not a deduction of reason, or the joint, voluntary manifesto of a multitude meeting together and pledging themselves to each other, as men move resolutions now for some political or social purpose, but it is a tradition or an interposition vouchsafed to a people from above. To such an interposition men even ascribed their civil polity or citizenship, which did not originate in any plebiscite, but in dii minores or heroes, was inaugurated with portents or palladia, and protected and prospered by oracles and auguries. Here is an evidence, too, how congenial the notion of a revelation is to the human mind, so that the expectation of it may truly be considered an integral part of Natural Religion.
Among the observances imposed by these professed revelations, none is more remarkable, or more general, than the rite of sacrifice, in which guilt was removed or blessing gained by an offering, which availed instead of the merits of the offerer. This, too, as well as the notion of divine interpositions, may be considered almost an integral part of the Religion of Nature, and an alleviation of its gloom. But it does not stand by itself; I have already spoken of the doctrine of atonement, under which it [pg 405] falls, and which, if what is universal is natural, enters into the idea of religious service. And what the nature of man suggests, the providential system of the world sanctions by enforcing. It is the law, or the permission, given to our whole race, to use the Apostle’s words, to “bear one another’s burdens;” and this, as I said when on the subject of Atonement, is quite consistent with his antithesis that “every one must bear his own burden.” The final burden of responsibility when we are called to judgment is our own; but among the media by which we are prepared for that judgment are the exertions and pains taken in our behalf by others. On this vicarious principle, by which we appropriate to ourselves what others do for us, the whole structure of society is raised. Parents work and endure pain, that their children may prosper; children suffer for the sin of their parents, who have died before it bore fruit. “Delirant reges, plectuntur Achivi.” Sometimes it is a compulsory, sometimes a willing mediation. The punishment which is earned by the husband falls upon the wife; the benefits in which all classes partake are wrought out by the unhealthy or dangerous toil of the few. Soldiers endure wounds and death for those who sit at home; and ministers of state fall victims to their zeal for their countrymen, who do little else than criticize their actions. And so in some measure or way this law embraces all of us. We all suffer for each other, and gain by each other’s sufferings; for man never stands alone here, though he will stand by himself one day hereafter; but here he is a social being, and goes forward to his long home as one of a large company.
Butler, it need scarcely be said, is the great master of this doctrine, as it is brought out in the system of nature. In answer to the objection to the Christian doctrine of satisfaction, that it “represents God as indifferent whether He punishes the innocent or the guilty,” he observes that “the world is a constitution or system, whose parts have a mutual reference to each other; and that there is a scheme of things gradually carrying on, called the course of nature, to the carrying on of which God has appointed us, in various ways, to contribute. And in the daily course of natural providence, it is appointed that innocent people should suffer for the faults of the guilty. Finally, indeed and upon the whole, every one shall receive according to his personal deserts; but during the progress, and, for aught we know, even in order to the completion of this moral scheme, vicarious punishments may be fit, and absolutely necessary. We see in what variety of ways one person’s sufferings contribute to the relief of another; and being familiarized to it, men are not shocked with it. So the reason of their insisting on objections against the [doctrine of] satisfaction is, either that they do not consider God’s settled and uniform appointments as His appointments at all; or else they forget that vicarious punishment is a providential appointment of every day’s experience.[39]” I will but add, that, since all human suffering is in its last resolution the punishment of sin, and punishment implies a Judge and a rule of justice, he who undergoes the punishment of another in his stead may [pg 407] be said in a certain sense to satisfy the claims of justice towards that other in his own person.
One concluding remark has to be made here. In all sacrifices it was specially required that the thing offered should be something rare, and unblemished; and in like manner in all atonements and all satisfactions, not only was the innocent taken for the guilty, but it was a point of special importance that the victim should be spotless, and the more manifest that spotlessness, the more efficacious was the sacrifice. This leads me to a last principle which I shall notice as proper to Natural Religion, and as lightening the prophecies of evil in which it is founded; I mean the doctrine of meritorious intercession. The man in the Gospel did but speak for the human race everywhere, when he said, “God heareth not sinners; but if a man be a worshipper of God, and doth His will, him He heareth.” Hence every religion has had its eminent devotees, exalted above the body of the people, mortified men, brought nearer to the Source of good by austerities, self-inflictions, and prayer, who have influence with Him, and extend a shelter and gain blessings for those who become their clients. A belief like this has been, of course, attended by numberless superstitions; but those superstitions vary with times and places, and the belief itself in the mediatorial power of the good and holy has been one and the same everywhere. Nor is this belief an idea of past times only or of heathen countries. It is one of the most natural visions of the young and innocent. And all of us, the more keenly we feel our own distance from holy persons, the more are we drawn near to them, as if forgetting that distance, [pg 408] and proud of them because they are so unlike ourselves, as being specimens of what our nature may be, and with some vague hope that we, their relations by blood, may profit in our own persons by their holiness.
Such, then, in outline is that system of natural beliefs and sentiments, which, though true and divine, is still possible to us independently of Revelation, and is the preparation for it; though in Christians themselves it cannot really be separated from their Christianity, and never is possessed in its higher forms in any people without some portion of those inward aids which Christianity imparts to us, and those endemic traditions which have their first origin in a paradisiacal illumination.