[61] The objections against religion, from the evidence of it not being universal, nor so strong as might possibly have been, may be urged against natural religion, as well as against revealed. And therefore the consideration of them belongs to the first part of this treatise, as well as the second. But as these objections are chiefly urged against revealed religion, I choose to consider them in the second part. And the answer to them there, ch. vi., as urged against Christianity, being almost equally applicable to them as urged against the religion of nature; to avoid repetition, the reader is referred to that chapter.
[62] Dissertation II.
[64] See Lord Shaftesbury’s Inquiry concerning Virtue, Part II.
[65] [At the foundation of moral improvement, lies the conviction that what is right, is our happiness, no less than our duty. This again is based upon a conviction that God governs justly; and has all power over us for good or evil. As creation is full of the evidences of design, so is Providence. And as the human mind shows, in its structure, the most exquisite marks of design, so the government of mind shows a final object for all our faculties. Among the attributes of mind we observe, conspicuous, a disposition to seek ends, lay plans, and sacrifice present indulgence to future and greater good: and a facility in learning how to subordinate one thing to another, so as to secure success in our plans. This, with conscience to approve or disapprove our modes, constitutes an evident adaptedness to a moral government on the part of God; and would be worse than superfluous, if there be no such government. Every rule of action, deduced by reason from the light of nature, may fairly be regarded as God’s law; and the inconveniences resulting from wrong actions, are God’s retributions. These retributions, felt or observed, are divine teachings, saying, emphatically, if you act thus you shall receive thus. We do actually so judge, in relation to physics. Every rule of motion, distance, gravitation, heat, electricity, &c. &c., is received as God’s law; and we would deem it insane to act in opposition.]
[66] [Consult Capp on the Gov. of God: Twisse Vindiciæ Prov. Dei: Wittichii Excre. Theol.: Dwight’s Theol.: Martinius de Gubernatione Mundi: Liefchild on Providence: Morton on do.: Sherlock on do.: Rutherford on do.: and the Sermons of Thos. Leland, Porteus, Topping, Hunt, Davies, Horseley, South, Wisheart, Seed, Collings, and Doddridge.]
[68] [In the structure of man, physical and mental, we find no contrivances for disease or pain, so that in general those who conform to the laws of their being, enjoy happiness; and suffering is chiefly the result of our own conduct. But, as without revelation we could only learn the evil of vice, by its effects, and would often learn it too late to retrieve our affairs, or our souls’ peace, God has in mercy given forth his teachings, by which, beforehand, we may know the effects of actions.]
[69] See [Dissertation II].
[70] [It was contended by Mandeville in his “Fable of the Bees,” that private vices, as luxury for instance, are often conducive to the well-being of society. This idea is fully refuted by Warburton, Divine Legation of Moses, b. 1: Berkeley, Minute Philosopher, Dial. 2: and by Brown, Characteristics, Ess. 2.]