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Updated: June 23, 2025
For what proposition can more clearly carry its own evidence along with it, than that whatever is necessary to us, that whatever we cannot possibly avoid, is neither our virtue nor our fault? What can be more unquestionable, than that we can be neither to praise nor to blame, neither justly rewardable nor punishable for anything over whose existence we have no power or control?
Taylor: "There is very great peace and immunity from sin in resigning our wills up to the command of others: for, provided our duty to God be secured, their commands are warrants to us in all things else; and the case of conscience is determined, if the command be evident and pressing: and it is certain, the action that is but indifferent and without reward, if done only upon our own choice, is an action of duty and of religion, and rewardable by the grace and favour of God, if done in obedience to the command of our superiors."
Our reason determines, with regard to a virtuous agent, that he ought to be the better for his virtue. The ground of such determination, however, is not solely that virtuous conduct promotes the happiness of mankind, and vice detracts from it; this counts for much, but not for all. Virtue is in itself rewardable; vice is of essential demerit.
This text shows us that it is a subordinate motive, for it says that the reception of a prophet, or of a righteous man, or of 'one of these little ones, which is rewardable, is the reception 'in the name of' a prophet, a disciple, and so on, or, in other words, is the recognising of the prophet, or the righteous man, or the disciple for what he is, and because he is that, and not because of the reward, receiving him with sympathy and solace and help.
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