[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.] [71] [A strong illustration of this distinction is seen in the “delivering up” of our Savior to be crucified. As to the mere act of delivering up, we find it referred, =1.= To God the Father, John iii. 16: Acts ii. 23: Rom. viii. 32. =2.= To Christ himself, Eph. v. 2, and v. 25, &c. In this last passage it is literally _delivered himself_. =3.= To the Jewish rulers, Luke xx. 20: Mark xii. 12. =4.= To Pontius Pilate, Matt. xxvii. 26: Mark xv. 15: John xix. 6. =5.= To Judas, Matt. xxvi. 15: Zec. xi. 12. As to the _mere act_, Judas and Pilate did just what God the Father, and our Lord Jesus did. But how infinitely unlike the _qualities_ of the act!] [72] [“When one supposes he is about to die, there comes over him a fear and anxiety about things in regard to which he felt none before. For the stories which are told about _Hades_, that such, as have practised wrong, must there suffer punishment, although made light of for a while, these torment the soul lest they should be true. But he who is conscious of innocence, has a pleasant and good hope, which will support old age.” PLATO, Respub. i. s. 5.] [73] See Dissertation II. [74] [Aside from revelation, our ideas of the divine attributes must be derived from a knowledge of our own. Among these is our moral sense, which constrains us to consider right and wrong as an immutable distinction, and moral worth as our highest excellence. Hence we ascribe perfect virtue to God. It does not follow from such reasoning, that we form a Deity after our own conceptions, for it is but the argument _a fortiori_, “He that formed the eye, shall he not see? He that teacheth man knowledge, shall he not know?” Ps. xciv. 9. We do not conceive of a Deity who sees just as we do; but that _he sees_, for he makes sight. So we infer that he has moral attributes, because we have them, from him. This point is not sufficiently pressed upon infidels. They readily acknowledge God’s physical attributes, because the argument is addressed to their _understanding_, but deny his moral ones, because their _hearts_ are hardened through the deceitfulness of sin.]