The Analogy of Religion to the Constitution and Course of Nature. Butler Joseph

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      1. In both cases, what constitutes the trial, is either in our circumstances or in our nature.

      1.) Some would do right but for violent or extraordinary temptations.

      2.) Others will seek evil, and go out of their way after wicked indulgence, when there are no external temptations.

      3.) But even those who err through temptation, must have that within which makes them susceptible of temptation.

      4.) So that we are in a like state of probation with respect to both present and future interests.

      2. If we proceed to observe how mankind behave in both capacities, we see the same analogy.

      1.) Some scarcely look beyond the present gratification.

      2.) Some are driven by their passions against their better judgment and feeble resolutions.

      3.) Some shamelessly go on in open vice.

      4.) Some persist in wrong-doing, even under strong apprehensions of future misery.

      3. The analogy is no less plain in regard to the influence of others upon us.

      1.) Bad example.

      2.) Wrong education.

      3.) Corruptions of religion.

      4.) General prevalence of mistakes as to true happiness.

      4. In both cases negligence and folly bring difficulty as well as vice.

      1. We may manage to pass our days in comfort and peace.

      2. And so may we obtain the security and comfort of religion.

      3. We might as well complain that we are not a higher order of beings.

      1. It is thus proved that the state of trial, which religion says we are in, is credible; for it exactly corresponds to what we see.

      1.) If from birth till death we were in a constant security of enjoyment, without care or correctness, it would be a presumption against religion.

      2.) It might, if we had no experience, be urged that an infinitely good Being would not expose us to the hazard of misery. This is indeed a difficulty, and must remain so; but still the course of nature is as it is.

      3.) The miseries which we bring on ourselves are no more unavoidable than our deportment.

      2. It has been proved that we are in danger of miscarrying as to our interests, both present and future.

      3. The sum of the whole is, that as we do not have present enjoyments and honors forced upon us, in spite of misconduct, so this may be the case, as to that chief and final good which religion proposes.

      1. Every creature is designed for a particular way of life.

      1.) Happiness depends on the congruity between a creature’s nature and its circumstances.

      2.) Man’s character might be so changed as to make him incapable of happiness on earth.

      3.) Or he might be placed, without changing his nature, in a world where he must be wretched, for want of the proper objects to answer to his desires.

      4.) So that without determining what is the future condition of good men, we know there must be necessary qualifications to make us capable of enjoying it.

      2. Human beings are so constituted as to become fit for new and different conditions.

      1.) We not only acquire ideas, but store them up.

      2.) We can become more expert in any kind of action.

      3.) And can make settled alterations in our tempers.

      4.) We can form habits– both bodily and mental.

      As these operate in producing radical changes in human character, we will look for a moment at the process.

      – Neither perceptions, nor knowledge, are habits; though necessary to forming them.

      – There are habits of perception, however, and habits of action: the former are passive, the latter active.

      – Habits of body are produced by external acts, and habits of mind by the exertion of principles; i. e. carrying them out.

      – Resolutions to do well are acts, and may help towards forming good habits. But mere theorizing, and forming pictures in the mind, not only do not help, but may harden the mind to a contrary course.

      – Passive impressions, by repetition grow weaker. Thus familiarity with danger lessens fear.

      – Hence active habits may be formed and strengthened, by acting according to certain motives or excitements, which grow less sensibly felt and less and less felt, as the habit strengthens.

      · Thus the sight of distress excites the passive emotion of pity, and the active principle of benevolence. But inquiring out cases of distress in order to relieve them, causes diminished sensitiveness at the sight of misery, and stronger benevolence and aptitude in relieving it.

      · So admonition, experience, and example, if acted upon, produce good; if not, harden.

      5.) The formation of a habit may be imperceptible and even inexplicable, but the thing itself is matter of certain experience.

      6.) A habit once formed, the action becomes easy and often pleasurable: opposite inclinations grow weaker: difficulties less: and occasions more frequent.

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