It is not unreasonable to suppose, that the same wise and good principle, whatever it was, which disposed the Author of nature to make different kinds and orders of creatures, disposed him also to place creatures of like kinds in different situations. And that the same principle which disposed him to make creatures of different moral capacities, disposed him also to place creatures of like moral capacities in different religious situations; and even the same creatures, in different periods of their being. The account or reason of this is also most probably the account why the constitution of things is such, as that creatures of moral natures or capacities, for a considerable part of that duration in which they are living agents, are not at all subjects of morality and religion; but grow up to be so, and grow up to be so more and more, gradually from childhood to mature age.
What, in particular, is the account or reason of these things, we must be greatly in the dark, were it only that we know so very little even of our own case. Our present state may possibly be the consequence of something past, of which we are wholly ignorant: as it has a reference to somewhat to come, of which we know scarce any more than is necessary for practice. A system or constitution, in its notion, implies variety; and so complicated a one as this world, very great variety. So that were revelation universal, yet, from men’s different capacities of understanding, from the different lengths of their lives, their different educations and other external circumstances, and from their difference of temper and bodily constitution, their religious situations would be widely different, and the disadvantage of some in comparison of others, perhaps, altogether as much as at present. The true account, whatever it be, why mankind, or such a part of mankind, are placed in this condition of ignorance, must be supposed also the true account of our further ignorance, in not knowing the reasons why, or whence it is, that they are placed in this condition.
The following practical reflections may deserve the serious consideration of those persons, who think the circumstances of mankind or their own, in the forementioned respects, a ground of complaint.
First, The evidence of religion not appearing obvious, may constitute one particular part of some men’s trial in the religious sense: as it gives scope, for a virtuous exercise, or vicious neglect of their understanding, in examining or not examining into that evidence. There seems no possible reason to be given, why we may not be in a state of moral probation, with regard to the exercise of our understanding upon the subject of religion, as we are with regard to our behavior in common affairs. The former is as much a thing within our power and choice as the latter. And I suppose it is to be laid down for certain, that the same character, the same inward principle, which, after a man is convinced of the truth of religion, renders him obedient to the precepts of it, would, were he not thus convinced, set him about an examination of it, upon its system and evidence being offered to his thoughts: and that in the latter state his examination would be with an impartiality, seriousness, and solicitude, proportionable to what his obedience is in the former. And as inattention, negligence, want of all serious concern, about a matter of such a nature and such importance, when offered to men’s consideration, is, before a distinct conviction of its truth, as real depravity and dissoluteness, as neglect of religious practice after such conviction: so active solicitude about it, and fair impartial consideration of its evidence before such conviction, is as really an exercise of a morally right temper; as is religious practice after. Thus, that religion is not intuitively true, but a matter of deduction and inference; that a conviction of its truth is not forced upon every one, but left to be, by some, collected with heedful attention to premises; this as much constitutes religious probation, as much affords sphere, scope, opportunity, for right and wrong behavior, as any thing whatever does. And their manner of treating this subject, when laid before them, shows what is in their heart, and is an exertion of it.
Secondly, It appears to be a thing as evident, though it is not so much attended to, that if, upon consideration of religion, the evidence of it should seem to any persons doubtful, in the highest supposable degree; even this doubtful evidence will, however, put them into a general state of probation in the moral and religious sense. For, suppose a man to be really in doubt, whether such a person had not done him the greatest favor; or, whether his whole temporal interest did not depend upon that person; no one, who had any sense of gratitude and of prudence, could possibly consider himself in the same situation, with regard to such person, as if he had no such doubt. In truth, it is as just to say, that certainty and doubt are the same, as to say the situations now mentioned would leave a man as entirely at liberty in point of gratitude or prudence, as he would be, were he certain he had received no favor from such person; or that he no way depended upon him. Thus, though the evidence of religion which is afforded to some men should be little more than they are given to see, the system of Christianity, or religion in general, to be supposable and credible; this ought in all reason to beget a serious practical apprehension, that it may be true. And even this will afford matter of exercise for religious suspense and deliberation, for moral resolution and self-government; because the apprehension that religion may be true does as really lay men under obligations, as a full conviction that it is true. It gives occasion and motives to consider further the important subject; to preserve attentively upon their minds a general implicit sense that they may be under divine moral government, an awful solicitude about religion, whether natural or revealed. Such apprehension ought to turn men’s eyes to every degree of new light which may be had, from whatever side it comes; and induce them to refrain, in the mean time, from all immoralities, and live in the conscientious practice of every common virtue. Especially are they bound to keep at the greatest distance from all dissolute profaneness, for this the very nature of the case forbids; and to treat with highest reverence a matter, upon which their own whole interest and being, and the fate of nature, depend. This behavior, and an active endeavor to maintain within themselves this temper, is the business, the duty, and the wisdom of those persons, who complain of the doubtfulness of religion: is what they are under the most proper obligations to. And such behavior is an exertion of, and has a tendency to improve in them, that character, which the practice of all the several duties of religion, from a full conviction of its truth, is an exertion of, and has a tendency to improve in others: others, I say, to whom God has afforded such conviction. Nay, considering the infinite importance of religion, revealed as well as natural, I think it may be said in general, that whoever will weigh the matter thoroughly may see, there is not near so much difference, as is commonly imagined, between what ought in reason to be the rule of life, to those persons who are fully convinced of its truth, and to those who have only a serious doubting apprehension, that it may be true. Their hopes, and fears, and obligations, will be in various degrees: but, as the subject-matter of their hopes and fears is the same, so the subject-matter of their obligations, what they are bound to do and to refrain from, is not so very unlike.
It is to be observed further, that, from a character of understanding, or a situation of influence in the world, some persons have it in their power to do infinitely more harm or good, by setting an example of profaneness and avowed disregard to all religion, or, on the contrary, of a serious, though perhaps doubting, apprehension of its truth, and of a reverent regard to it under this doubtfulness; than they can do, by acting well or ill in all the common intercourses among mankind. Consequently they are most highly accountable for a behavior, which, they may easily foresee, is of such importance, and in which there is most plainly a right and a wrong; even admitting the evidence of religion to be as doubtful as is pretended.
The ground of these observations, and that which renders them just and true, is, that doubting necessarily implies some degree of evidence for that, of which we doubt. For no person would be in doubt concerning the truth of a number of facts so and so circumstanced, which should accidentally come into his thoughts, and of which he had no evidence at all. And though in the case of an even chance, and where consequently we were in doubt, we should in common language say, that we had no evidence at all for either side; yet that situation of things, which renders it an even chance and no more, that such an event will happen, renders this case equivalent to all others, where there is such evidence on both sides of a question,[246] as leaves the mind in doubt concerning the truth. Indeed in all these cases, there is no more evidence on one side than on the other; but there is (what is equivalent to) much more for either, than for the truth of a number of facts, which come into one’s thoughts at random. Thus, in all these cases, doubt as much presupposes evidence, in lower degrees, as belief presupposes higher, and certainty higher still. Any one, who will a little attend to the nature of evidence, will easily carry this observation on, and see, that between no evidence at all, and that degree of it which affords ground of doubt, there are as many intermediate degrees, as there are, between that degree which is the ground of doubt, and demonstration. And though we have not faculties to distinguish these degrees of evidence with any sort of exactness; yet, in proportion as they are discerned, they ought to influence our practice. It is as real an imperfection in the moral character, not to be influenced in practice by a lower degree of evidence when discerned, as it is in the understanding, not to discern it. And as, in all subjects which men consider, they discern the lower as well as higher degrees of evidence, proportionably to their capacity of understanding; so, in practical subjects, they are influenced in practice, by the lower as well as higher degrees of it, proportionably to their fairness and honesty. And as, in proportion to defects in the understanding, men are unapt to see lower degrees of evidence, are in danger of overlooking evidence when it is not glaring, and are easily imposed upon in such cases; so, in proportion to the corruption of the heart, they seem capable of satisfying themselves with having no regard in practice to evidence acknowledged to be real, if it be not overbearing. From these things it must follow, that doubting concerning religion implies such a degree of evidence for it, as, joined with the consideration of its importance, unquestionably lays men under the obligations before mentioned, to have a dutiful regard to it in all their behavior.
Thirdly, The difficulties in which the evidence of religion is involved, which some complain of, is no more a just ground of complaint, than the external circumstances of temptation, which others are placed in; or than difficulties in the practice of it, after a full conviction of its truth. Temptations render our state a more improving state of discipline,[247] than it would be otherwise: as they give occasion for a more attentive exercise of the virtuous principle, which confirms and strengthens it more, than an easier or less attentive exercise of it could. Speculative difficulties are, in this respect, of the very same nature with these external temptations. For the evidence of religion not appearing obvious, is to some persons a temptation to reject it, without any consideration at all; and therefore requires such an attentive exercise of the virtuous principle, seriously to consider that evidence, as there would be no occasion for, but for such temptation. And the supposed doubtfulness of its evidence, after it has been in some sort considered, affords opportunity to an unfair mind of explaining away, and deceitfully hiding from itself, that evidence which it might see; and also for men’s encouraging themselves in vice, from hopes of impunity, though they do clearly see thus much at least, that these hopes are uncertain. In like manner the common temptation to many instances of folly, which end in temporal infamy and ruin, is the ground for hope of not being detected, and of escaping with impunity; i.e. the doubtfulness of the proof beforehand, that such foolish behavior will thus end in infamy and ruin. On the contrary, supposed doubtfulness in the evidence of religion calls for a more careful and attentive exercise of the virtuous principle, in fairly yielding themselves up to the proper influence of any real evidence, though doubtful; and in practising conscientiously all virtue, though under some uncertainty, whether the government in the universe may not possibly be such, as that vice may escape with impunity. And in general, temptation, meaning by this word the lesser allurements to wrong and difficulties in the discharge of our duty, as well as the greater ones; temptation, I say, as such and of every kind and degree, as it calls forth some virtuous efforts, additional to what would otherwise have been wanting, cannot but be an additional discipline and improvement of virtue, as well as probation of it in the other senses of that word.[248] So that the very same account is to be given, why the evidence of religion should be left in such a manner, as to require, in some, an attentive, solicitous, perhaps painful exercise of their understanding about it; as why others should be placed in such circumstances, as that the practice of its common duties, after a full conviction of the truth of it, should require attention, solicitude, and pains: or, why appearing doubtfulness should be permitted to afford matter of temptation to some; as why external difficulties and allurements should be permitted to afford matter of temptation to others. The same account also is to be given, why some should be exercised with temptations of both these kinds; as why others should be exercised with the latter in such very high degrees, as some have been, particularly as the primitive Christians were.
Nor does there appear any absurdity in supposing, that the speculative difficulties, in which the evidence of religion is involved, may make even the principal part of some persons’ trial. For as the chief temptations of the generality of the world are the ordinary motives to injustice, or unrestrained pleasure, or to live in the neglect of religion, from that frame of mind which renders many persons almost without feeling as to any thing distant, or which is not the object of their senses; so there are other persons without this shallowness of temper, persons of a deeper sense as to what is invisible and future; who not only see, but have a general practical feeling, that what is to come will be present, and that things are not less real for their not being the objects of sense; and who, from their natural constitution of body and of temper, and from their external condition, may have small temptations to behave ill, small difficulty in behaving well, in the common course of life. Now when these latter persons have a distinct full conviction of me truth of religion, without any possible doubts or difficulties, the practice of it is to them unavoidable, unless they do a constant violence to their own minds; and religion is scarce any more a discipline to them, than it is to creatures in a state of perfection. Yet these persons may possibly stand in need of moral discipline and exercise, in a higher degree than they would have by such an easy practice of religion. Or it may be requisite, for reasons unknown to us, that they should give some further manifestation[249] what is their moral character, to the creation of God, than such a practice of it would be. Thus in the great variety of religious situations in which men are placed, what constitutes, what chiefly and peculiarly constitutes, the probation, in all senses, of some persons, may be the difficulties in which the evidence of religion is involved: and their principal and distinguished trial may be, how they will behave under and with respect to these difficulties. Circumstances in men’s situation in their temporal capacity, analogous in good measure to this respecting religion, are to be observed. We find some persons are placed in such a situation in the world, as that their chief difficulty with regard to conduct, is not the doing what is prudent when it is known; for this, in numberless cases, is as easy as the contrary: but to some the principal exercise is, recollection and being upon their guard against deceits, the deceits suppose of those about them; against false appearances of reason and prudence. To persons in some situations, the principal exercise with respect to conduct is, attention in order to inform themselves what is proper, what is really the reasonable and prudent part to act.
[Fourthly.] As I have hitherto gone upon supposition, that men’s dissatisfaction with the evidence of religion is not owing to their neglects or prejudices; it must be added, on the other hand, in all common reason, and as what the truth of the case plainly requires should be added, that such dissatisfaction possibly may be owing to those, possibly may be men’s own fault. For,