APPENDIX "OF THE SUPPOSED DEFICIENCY IN THE PROOF OF REV

APPENDIX "OF THE SUPPOSED DEFICIENCY IN THE PROOF OF REVELATION"

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 behaviour 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 immoral depravity and dissoluteness, as neglect of religious practice after such conviction; so active solictude 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 behaviour, 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 favour; 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 favour from such person, or that he no way depended upon him. And thus, though the evidence of religion which is afforded to some men, should be little more than that 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 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 selfgovernment; 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 farther the important subject; to preserve attentively upon their minds a gen-eral implict 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 meantime, 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 endeavour 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 (through an examination of the very evidence with which they are now being made acquainted, J. D. B.) 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, farther, 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 amongst mankind; and, consequently, they are most highly accountable for a behaviour 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 have 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 as leaves the mind in doubt concerning the truth. Indeed, in all these cases, there is no more evidence on the one side than on the other; but there is (what is equivalent to) much more for either, than the truth of a number of facts which come into ones thoughts at random. And thus, in all these cases, doubt as much presupposes evidence, lower degrees of evidences, 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 in 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; for it is as real an imperfection on 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 practicable subjects, they are influenced in practice by the lower as well as higher degrees of it, proportionably to their fairness and honesty. And as 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 to practice to evidence acknowledged real, if it be not overbearing. From these things it must follow, that doubt 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 inolved, 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, 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. Now 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 as 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 behaviour 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 influences 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. 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 any possible doubts or difficulties, the practice of it is to them unavoidable, unless they will do a constant violence to their own minds; and religion is scarce any more a discipline to them, than have a distinct, full conviction of the truth of religion, without 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 manifestations 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.

But 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, If there are any persons who never set themselves heartily, and in earnest, to be informed in religion; if there are any, who secretly wish it may not prove true, and are less attentive to evidence than to difficulties, and more to objections, than to what is said in answer to them; these persons will scarce be thought in a likely way of seeing the evidence of religion, though it were most certainly true, and capable of being ever so fully proved. If any accustom themselves to consider this subject usually in the way of mirth and sport; if they attend to forms and representations, and inadequate manners of expression, instead of the real things intended by them, (for signs often can be more than inadequately expressive of the things signified); or if they substitute human errors in the room of divine truth; why may not all, or any of these things, hinder some men from seeing that evidence, which really is seen by others; as a like turn of mind, with respect to matters of common speculation and practice, does, we find by experience, hinder them from attaining that knowledge and right understanding, in matters of common speculation and practice, which more fair and attentive minds attain to? And the effect will be the same, whether their neglect of seriously considering the evidence of religion, and their indirect behavior with regard to it, proceed from mere carelessness or from the grosser vices; or whether it be owing to this, that forms, and figurative manners of expression, as well as errors, administer occasions of ridicule, when the things intended, and the truth itself, would not. Men may indulge a ludicrous turn so far, as to lose all sense of conduct and prudence in worldly affairs, and even as it seems, to impair their faculty of reason. And in general, levity, carelessness, passion, and prejudice, do hinder us from being rightly informed with respect to common things; and they may, in like manner, and perhaps in some farther providential manner, with respect to moral and religious subjects; may hinder evidence from being laid before us, and from being seen when it is. The Scripture does declare, that every one shall not understand.1 And it makes no difference by what providential conduct this come to pass; whether the evidence of Christianity was, originally and with design, put and left so, as that those who are desirous of evading moral obligations, should not see it, and that honest-minded persons should; or whether it comes to pass by any other means.

Farther: the general proof of natural religion and of Christianity, does, I think, lie level to common men: even those, the greatest part of whose time, from childhood to old age, is taken up with providing, for themselves and their families, the common conveniences, perhaps necessaries, of life; those, I mean, of this rank, who ever think at all of asking after proof, or attending to it. Common men, were they as much in earnest about religion as about their temporal affairs, are capable of being convinced upon real evidence, that there is a God who governs the world; and they feel themselves to be of a moral nature, and accountable creatures. And as Christianity entirely falls in with this their natural sense of things, so they are capable, not only of being persuaded, but of being made to see, that there is evidence of miracles wrought in attestation of it, and many appearing completions of prophecy. But though this proof is real and conclusive yet it is liable to objections, and may be run up into difficulties; which, however, persons who are capable, not only of talking of, but of really seeing, are capable also of seeing through; i. e. not of clearing up and answering them, so as to satisfy their curiosity, for of such knowledge we are not capable with respect to any one thing in nature; but capable of seeing that the proof is not lost in these difficulties, or destroyed by these objections. But then a thorough examination into religion, with regard to these objections, which cannot be the business of every man, is a matter of pretty large compass, and from the nature of it, requires some knowledge, as well as time and attention, to see how the evidence comes out, upon balancing one thing with another, and what, upon the whole, is the amount of it. Now if persons who have picked up these objections from others, and take for granted they are of weight, upon the word of those from whom they received them, or by often retailing of them, come to see, or fancy they see, them to be of weight, will not prepare themselves for such an examination, with a competent degree of knowledge; or will not give that time and attention to the subject, which, from the nature of it, is necessary for attaining such information: in this case, they must remain in doubtfulness, ignorance, or error; in the same way as they must with regard to common sciences, and matters of common life, if they neglect the necessary means of being informed in them.

But still perhaps it will be objected, that if a prince or common master were to send directions to a servant, he would take care that they should always bear the certain marks who they came from, and that their sense should be always plain; so as that there should be no possible doubt, if he could help it, concerning the authority or meaning of them. Now the proper answer to all this kind of objections is, that wherever the fallacy lies, it is even certain we cannot argue thus with respect to him who is the governor of the world; and particularly, that he does not afford us such information, with respect to our temporal affairs and interests, as experience abundantly shows. However, there is a full answer to this objection, from the very nature of religion. For, the reason why a prince would give his directions in this plain manner is, that he absolutely desires such an external action should be done, without concerning himself with the motive or principle upon which it is done; i. e. he regards only the external event, or the things' being done, and not at all, properly speaking, the doing of it, or the action. Whereas, the whole of morality and religion consisting merely in action itself, there is no sort of parallel between the cases. But if the prince be supposed to regard only the action; i. e. only to desire to exercise, or in any sense prove, the understanding or loyalty of a servant, he would not always give his orders in such a plain manner. It may be proper to add, that the will of God, respecting morality and religion, may be considered, either as absolute, or as only conditional. If it be absolute, it can only be thus, that we should act virtuously in such given circumstances; not that we should be brought to act so, by his changing of our circumstances. And if God's will be thus absolute, then it is in our power, in the highest and strictest sense, to do or to contradict his will; which is a most weighty consideration. Or his will may be considered only as conditional,--that if we act so and so, we shall be rewarded; if otherwise, punished: of which conditional will of the Author of Nature, the whole constitution of it affords most certain instances.

Upon the whole: that we are in a state of religion necessarily implies, that we are in a state of probation: and the credibility of our being at all in such a state being admitted, there seems no peculiar difficulty in supposing our probation to be, just as it is, in those respects which are above objected against. There seems no pretense, from the reason of the thing, to say, that the trial cannot equitably be any thing, but whether persons will act suitably to certain information, or such as admits no room for doubt; so as that there can be no danger of miscarriage, but either from their not attending to what they certainly know, or from overbearing passion hurrying them on to act contrary to it. For, since ignorance and doubt afford scope for probation in all senses, as really as intuitive conviction or certainty; and since the two former are to be put to the same account, as difficulties in practice; men's moral probation may also be, whether they will take due care to inform themselves by impartial consideration, and afterwards whether they will act as the case requires, upon the evidence which they have, however doubtful. And this, we find by experience, is frequently our probation, in our temporal capacity. For the information which we want, with regard to our worldly interests, is by no means always given us of course, without any care of our own. And we are greatly liable to self-deceit from inward secret prejudices; and also to the deceit of others. So that to be able to judge what is the prudent part, often requires much and difficult consideration. Then after we have judged the very best we can, the evidence upon which we must act, if we will live and act at all, is perpetually doubtful to a very high degree. And the constitution and course of the world in fact is such, as that want to impartial consideration what we have to do, and venturing upon extravagant courses, because it is doubtful what will be the consequences are often naturally, i. e. providentially, altogether as fatal, as misconduct occasioned by heedless inattention to what we certainly know, or disregarding it from overbearing passion.

Several of the observations here made may well seem strange, perhaps unintelligible to many good men. But if the persons for whose sake they are made, think so; persons who object as above, and throw off all regard to religion under pretense of want of evidence; I desire them to consider again, whether their thinking so, be owing to any thing unintelligible in these observations, or to their own not having such a sense of religion, and serious solicitude about it, as even their state of scepticism does in all reason require? It ought to be forced upon the reflection of these persons, that our nature and condition necessarily require us, in the daily course of life, to act upon evidence much lower than what is commonly called probable; to guard not only against what we fully believe will, but also against what we think it supposable may, happen; and to engage in pursuits when the probability is greatly against success, if it be credible that possibly we may succeed in them.

Please Note Daniel 12:10. See also Isaiah 29:13-14. Matthew 6:23, and Matthew 11:25, and xiii.11,12. John 3:19, and v.44. 1 Corinthians 2:14, and 2 Corinthians 4:4. 2 Timothy 3:13, and that affectionate, as well as authoritative admonition, so very many times inculcated, "He that bath 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 quern ingenia sanabilia explorarentur. De Ver. R.C. lib.2, toward the end. (We give the passage from Grotius in full: "If there be any one who is not satisfied with the arguments hitherto alleged for the truth of the Christian religion, but desires more powerful ones, he ought to know that different things must have different kinds of proof; one sort in mathematics, another in the properties of bodies, another in doubtful matters, and another in matters of fact. And we are to abide by that whose testimonies are void of all suspicion: if this be not admitted, not only all history is of no further use, and a great part of physic; but all that natural affection, which is between parents and children, is lost, who can be known no other way. And it is the will of God, that those things which he would have us believe, so as that faith should be accepted from us as obedience, should not be so very plain, as those things we perceive by onr senses, and by demonstration; but only so far as is sufficient to procure the belief, and persuade a man of the thing, who is not obstinately bent against it: So that the gospel is, as it were, a touchstone, to try men's honest dispositions by."