[100] [Chalmers objects to this hypothetical fall of man, that it wants harmony with the Scripture account. But I do not see the force of the objection. Butler of course does not copy the Scripture account, for he would then depart from the aim and nature of his book. The Bible says man fell suddenly, no less in his state than in his character. Butler says that we could not reason out how much disorder and damage would ensue from the first sin: and in saying this, avoids any incongruity with the Mosaic account, which tells us how much. What B. says of the formation of habit, by repeated transgressions, certainly cannot be gainsayed.Adam “died,” the very day he ate the forbidden fruit. The sinner “lives” the very day he believes on the only-begotten Son of God. Increase of guilt, or growth in grace are predicable in both instances. In both also there is an instant transition into a new relationship with God.]
[101] [A forced or reluctant obedience is wholly incompatible with earthly happiness; but may, in the highest degree promote our future happiness. It will not long mar our happiness, even here; because being based on principle, and established by habit, it will, in process of time, be superseded by prompt and pleasurable submission. Thus a person habitually virtuous, is hardly conscious of self-denial; a fact noticed by Aristotle. “He who abstains from bodily pleasures and delights, is virtuous in this very abstinence; but he who is troubled by it is undisciplined.” Ethic. Nic. ii. 3.]
[103] [The student should learn to distinguish between the kinds of necessity. There is—1. “Logical necessity,” which requires the admission of a consequent to a premise 2. “Moral necessity,” which requires means in order to ends. “Physical necessity,” which is the compulsory connection of sequences to antecedents, in the material world. 4. “Metaphysical necessity,” which belongs to God only, as existing eternally and immutably. All these exist and operate, and by them we govern ourselves.But there are various other kinds of necessity, erroneous and pernicious, which may be grouped under two heads:—1. “Atheistic,” sometimes called the Democritic, which ascribes all things to the mechanical laws of matter. 2. “Theistic,” which admits the existence of God, but denies to him moral character, and makes him the arbitrary and only agent in the universe, and creatures not responsible. See Collings on Providence, Price’s Dissertations, Rutherford on Providence, Charnock’s Sermons, and Whately’s Logic.]
[106] [Hume says, “though man, in truth, is a necessary agent, having all his actions determined by fixed and immutable laws, yet, this being concealed from him, he acts with the conviction of being a free agent.”Which is the same as to say that God intended to conceal from men an important fact, involving the whole subject of right and wrong, but Mr. Hume found him out!]
[107] By will and character is meant that which, in speaking of men, we should express, not only by these words, but also by the words temper, taste, dispositions, practical principles: that whole frame of mind, from whence we act in one manner rather than another.