^. 3. 05".
Srom fBc £,i6rarp of
(profc65or ^amucf (^tiffcr
m (UXemort of
3ubgc ^amucf (UXiffcr (grccftinnbgc
^amuef (Utiffcr (^rccilmnbgc £ong
fo ffk £i6rarp of
(pnnccton it6cofoa;tcaf ^cmtnarj
THE
WORKS
/
REV. ANDREW FULLER
IN EIGHT VOLUMES.
VOL. 111.
NEW-EAVEN:
PRINTED AND PUBLISHED BY 8. CONVERSB.
1824
THE
GOSPEL ITS OWN WITNESS.;
THE HOLY NATURE AND DIVINE HARMONY
CHRIS TIAJV RELIGIOJ^f^
CONTRASTED WITH
THE IMMORALITY AND ABSURDITY
DEISM.
Laying his hand on the Bible, he would say, •' There is true philosophy. This- is the wisdom that sneaks to the heart. A bad li(? is the only grand ob- jection to this Book.'' Eari. of Rochcst£R.
CONTENTS.
Preface, -.-...---._ 7
Introduction, -------.--.9
PART THE FIRST ;
In ruhich the Holy Nature of the Christian Religion is contrasted wiih the Immorality of Deism.
CHAPTER I. Christianity reveals a God, glorious in Holiness : but Deism, tboug;h it acknowledges a God, yet denies or overlooks his Moral Character, 17
CHAPTER II. Christianity teaches us to acknowiedg^e God, and to devote ourselves to his Service ; but Deism, though it confesses one Supreme Being, yet refuses to worship him, ........ 22
CHAPTER III. The Christian Standard of Morality is enlarged, and free from Impurity; but Deism confines our obligation? to those Duties which respect our own Species, and greatly palliates Vice with regard to a breach even of them, -------- .-.J9
CHAPTER IV.
Christianity furnishes Motives to a virtuous Life ; which Deism either re- jects, or attempts to undermine, ------- 41
CHAPTER V. The Lives of those who reject the Gospel will not bear a Comparison with
theirs who embrace it, - -------53
CHAPTER VI. Christianity has not only produced good Effects in those who cordially believe it, but has given to the Morals of Society a Tone which De- ism, so far as it operates, goes to counteract, - - - - 73
CHAPTER VII. Christianity is a Source of Happiness both to Individuals and Society : but Deism letivea both oae and the other without Hope, - - 93
Q CONTENTS.
PART THE SECOND;
In which the Harmony nf the Chrmtian Religion it consider td aa Evidence of its Divinity.
CHAPTER I. The Hnrmony of Scripture with Historic Fact, CTinceJ by the fulfilment of Prophecy, - - - - - - - - - -111
CHAPTER 11. The Harmony of Scripture with 'I"ruth,cvinreJ from its a§p"ermcnt with the i)i''t ttesof au EnlighieDeJ Coujcieuce, :inJ the result of ihe clos- est Oljservati.in, - - 121
chap; ER III. The Harmony of Scripture with its owu Protessionf:, argued from the
Spirit aad Style in which It IS written, 131
CHAPTER IV. The CoDoistency of the Christian fJottrinc, pirticularly that of Salra-
tion through a Mekiirtlor, witti .4ober Reiisoii. .... 143
CHAP PER V. The Coosiitenry of the Scripture Doctrine uf Redemption with the mod- ern opinion ol the Magnitude of Creation 161
CONCLUDING ADDRESSES.
T' D'ji'-t.'., - - 183
To t!.<-.)' •*«. - 192
ToChrisuttUj, - ll'C
PREFACE.
1 HE struggle between religion and irreliaion ha? existed in the world in all ages ; and if there be two opposite interests w'nich di- vide its inhabitants, the kingdom of Satan and (he kingdom of God, it is reasonable to expect that the contest will continue tdl one of them be exterminated. The peaceful nature of Christianity does not require that we should make peace with its advershnes, cease to repel their attacks, or even that we should act merely on the de- fensive. On the contrary, we are required to make use of those weapons of the divine warfare with which we ar;; furnishet!, for the pulling down of strong holds, casting down im igioations, and every high thing that exalteth itself against the knonled^e of God, and bringeth into captivity every thought to the obedience of Christ.
The opposition of the present age has not been confined to the less important points of Christianity, nor even to its first princi- ples : Christianity itself is treated as imposture. The same things, it is true, have been frequently adv.mced, and as freqiont- ly repelled, in former ages; but the advcrs tries of the gos,/ I of late, encouraged it should seem by the temper of the tinjes, h we renewed the attack with redoubled vigour. One of theii ruost popular writeis, hoping to avail himself of this circum-'i.iuce, is pleased to entitle his performance The Age of llcnsoii. This? wri- ter is aware thatflatterry is one of the most powerful means of gaining admission to the human mind ; sjch a compliment, ttiere- fore, to the present age, was doubtless considered as a master- stroke of policy. Nor is Mr. Paine less obli^in^ to hinself than to his readers, but takes it for granted that the cause tor which he pleads is that of reason and truth. The considerate reader, how- ever, may remark, that those writers who are not ashamed to beg the question in the title page, are seldom the most liberal or im- partial in the execution of the work.
One thing which has contributed to the advantage of Infidelity is, the height to which political disputes have arisen, and the de- gree in which they have interested the passions and prejudices of mankind. Those who favour the sentiments of a set of men in one thing, will be in danger of thinking fivourably of them in oth- ers ; at least they will not be apt to view them in so ill a light as if Ihey had been advanced by persons of different sentiment in other things, as well as in religion. It is true, there may be nothing
S PREFACK.
more frienrll)' to infiilelity in the nature of one political system th;in another ; nothing that can justify prote.-sitig Chrisli mis in ac- cusing one another, merely on acronnt of a cliflerence ol this kinJ, of fivouring the interests of Atheism and irreliu;ion : neverthrlisi it becomes those who think favourably of the political principloi of Infidels to take heed lest they be insensibly drawn a*\ay to think lightly of reli:^ion. All the nations of the earth and nil di-pntes on the best or worst mode of government, compared with this are less than nothing and vanity.
To thi>i it rniy be added, that the eagerness with which men en- gage in political disputes, take which side we may, is uiifivoura- ble to a zealiius adherence to the gospel. Any mere worldly ob- ject, if it become the principal thing which occu[)ies our thoughts and affections, ^ill weaken uur attachint-nl to religion : and if once we become cool and indifferent to this, we are in the high-roail to Infidelity. There are cases, no doubt, relating to civil govern- ment, in which it is our duty to act, and th.it with firmness: but to make such things the chief object of our attention, or the prin.ipal topic of our conversation, is both sinful and injurioui. Many a promising character in the religious world has, by these things, been utterely ruined.
The writer of the following pages is not induced to offer thorn to the public eye from an apprehension that the Church of Christ is in d,iugpr. Neither the downfdl of Popery, nor the triumph of intidcis, as though they had hereby overturneil Christianity, have ever been to him the c;iuse of a moment's imeasiness. If Christi- anity be ofCioil, as he verily believes it to to be, thoy cannot over- throw it. He must be possessetl of but littk faith whocau trem- ble, though in a storm. f(»r the safety of the vessel which contains his Lord and Masti-r. Thrre would be one argument less for the diviiiiiy ot the scriptures, if the same powers which gave exisiptue to the Anti-christian dominion had not been employed in taking it nway.* Hut though truth has nothing to fear, it does not follow that its friends should be inachve ; if we Mliould have no appre- hensions fur the safety of Christianity, we may, nevertheless, ftel lor thi' rising generation. The Lord confers an hfinour upon his sei vaiits in condescending to make use of their humble elTorts in preserving and promoting his interest in the world. If the pres- ent attempt may be thus accepted and honoured by Him to whose name it is sincerely dedicated, the writer will recei ve a rich reward.
Ketteri.ng, Oct. 10, i7yy.
* The powers of F.urope, «ia;tiified by the ten horns, or kine?, into which the Roman empire shonKl he divideil, were to give iheir kiii°;Jom8 to (he bensl. They iln! so : and France parti'-uliirly took the lead. The ?:«me power?, it is picvlicted, shall hate the wliore, and bum her flesh with fire. 'I'hey have be;uu to >lo so : and iu tin* busiacss also Frauce baa takeo the lead. Rev. xvii. 12. 13. 16—18.
INTRODUCTION.
J- HE controversies between believers and unbelievers are con- fined to a narrower ground than those of profes!=sed believers with one another. Scripture testimony, any farther than as it bears the character of truth, and approves itself to the conscience, or is pro- duced for the purpose of explaining the nature of genuine Chris- tianity, is here out of the question. Reason is the common ground on which they must meet to decide their contests. On this ground Christian writers have successfully closed with their antagonists : so much so, that of late ages, notwithstanding all their boast of rea- son, not one in ten of them can be kept to the fair and honoura- ble use of this weapon. On the contrary, they are driven to sub- stitute dark insinuation, \o\t wit, profane ridicule, and gross abuse. Such were the weapons of Shaftesbury, Tindal, Morgan, Boling- broke, Voltaire, Hume, and Gibbon : and such are the weapons of the author of the Age of Reaso7i. Among various well-written performances, in answer to their several productions, the reader may see a concise and able refutation of the greater part of them in LelancVs Review of the Deist ical Writers.
It is not my design to go over the various topics usually discus- sed in this controversy, but to select a single one, which, I con- ceive, has not been so fully attended to, but that it may yet be considered with advantage. The internal evidence which Chris- tianity possesses, particularly in respect of its holy nature and di- vine harmony, will be the subject of the present inquiry.
Vol,. HI. 2
10 IN rilODUCJiON.
Mr. Pnine, alter (he example of many others, cndenvours to discredit the scriptures by representio]^ the number of hands through which they have pas!>ed, and tlie uncertainty of the his- torical evidence b)' which they are supported. '• It is a matter altogether of uncerUiinty to us," he says, " whether such of the writings as now appear under thf name* of the Old and New Tes- tament, are in the same state in which those collectors say they found them ; or whether they added, altered, abridged, or dres- sed them uj)."* It is a good work wliirli m;my writers have un- dertaken, to prove the validity of the Christian history ; and to ehow that we have as good evidence for the truth of the great facts which It relates as wc have for the trtith of any ancient events whatever.! But it", in addition to this, it can be proved that the scriptures contain internal chancleri-stics of divinity, or that they carry in them the evidence of their authenticity, this will at once answer all objections from the supposed uncertainty of historical evidence.
Historians inform us of a certain valuable medicine, called Mi- (hridate, an antidote to poison. It is said to have been " invent- ed by Mithridates, king of Pontus ; that the receipt of it was found in a cabinet, written with his own had, and was carried to Rome by Pompey ; that it wa> tran«.l.itcd into verse by Democrates, a famous physician ; and that it was afterwiads translated by Galen, from whom wc have it."| Now supposing this medicine to be efficacious ft^^ the professed purpose, of what account would it be to object to the authenticity of its history ? If a modern caviller should take it into his head to allege that the preparation has pas- sed through so many hands, and that there is so much hearsay and uncertainty attending it, that no dependence can be placed upon it, and that it had better be rejected from our Materia Medica ; he would be asked. Has it not been tried, and beer, found to be effectual ; and tliat in a great variety (if instances? Such are Mr. Paine's objections to the Bible ; and such !>; (he answer that may be given him.
* Age of Reason, Pari I. pp. 10, 1 1. + Larduer, Bimpson, and other;.
J Chambers's Dictionary, Art.Mitliridatfe.
INTRODUCTIOiy. j j
This language is not confined to iniidel writers. Mr. Locke speaks of what he calls "traditional revelation," or revelation as we have it, in such a manner as to convey the idea, that we have no evidence of the scriptures being the word of God, but from a succession of witnesses having told us so.* But I conceive these sacred writings may contain such internal evidence of their being what they profess to be, as that it might, with equal reason, be doubted whether the world was created by the power of God, as whether they were written by the inspiration of his Spirit : and if so, our dependence is not upon mere tradition.
It is true, the scriptures having been conveyed to us through the medium of man, the work must necessarily, in some respects, have been humanized ; yet there may be sufficient marks of divin- ity upon it, to render it evident to every candid mind that it is of God.
We may call the Mosaic account of the creation a tradition, and may be said to know through this medium that the heavens and the earth are the productions of divine power. But it is not through this medium only that we know it s the heavens anjd the earth car- ry in them evident marks of their divine original. These works of the Almighty speak for themselves ; and in language which none but those who are willfully deaf can misunderstand : Their sound is gone forth throughout all the earth, and their Ziiords to the end of the world. Were any man to pretend that its being a mat- ter of revelation, and to US merely traditional revelation, that God made the heavens and the earth, and therefore that a degree of uncertainty must necessarily attend it ; he would be reminded that the thing itself carried in it its own evidence. Let it be can- didly considered whether the same may not be said of the holy scriptures. They will admit of historical defence ; but they do not require it. Their contents, come through whose hands they may, prove them to be of God. It was on this principle that tiie gospel was proclaimed in the form of a testimony. The primitive preachers were not required by him who sent them to prove their doctrine in the manner that philosophers were wont to establish a
■■^ Human Understanding, Book IV. Chap. XVIU.
12 iNTRonuc rio\.
proposition ; bill lo declare the counsel of God, and leave it. fn delivering their message, they commended themselves to every man"! conscience in the sight of God.
Iris no objection to this statement of things that the scriptures are not embraced by every man, whatever be the disposition of his mind This is a property that no (hvine production whatever pos8e6se«; and to require it is equally unreasonable, as to insist that for a book to be perfectly lefjible it must be capable of being read by those who shut their eyes upon it. Mr. Elaine holds up the advantages of the book of nature in order to dis- paraije that of scripture, and say«, " No Deist can doubt whether the works of nature be God's works." An admira- ble proof this that we have .irrived at the age of reason ! Can no Atheist doubt it ? 1 miijht as well say, No Christian doubts the truth of the scriptures : the one proves just as much as the oth- er. A prejudiced mind discerns nothing of divine beauty, either in nature or scripture ; }et each may include the most indubitable evidence of being wrought by the linger of God.
If Christianity can be proved to be a religion that inspires the love of God and man ; yea, and the only religion in the world that does so ; if it endues the mind of hini tliut embraces it with u prniciple of justice, meekness, chastity, and goodness ; and even give* a tone to the morals of the society at l.irge ; it will then ap- pear to r irry its evidence along with it. The etTecIs which it pro- duces will be its letters of recommendation ; written not with ink, but li-'ith the spirit of the /ii-ing God ; nut in tables of stone, but in flethly tables of the heart. Moreover, if Christianity can be pro- ved to be in harmony with itself, correspondent with observation and experience, and consistent with the clearest dictates of sober reason, it will further appear to carry in it its own evidence : come through whose hands it may, it will evince itself to be what it professes to be — a religion from God.
I will only add, in this place, that the Christianity here defend- ed is not Christianity as it is corrupted by popish superstition, or as interwoven with national establishments, for the accomplish- ment of secular purposes ; but, as it is taught in the New Testa- ment. and practised by sincere Christians. There is no doubt,
INTRODUCTION. J3
but that, in many instances, Christianity has been adopted by worldly men, even by Infidels themselves, for the purposes ot" promoting their political designs. Finding the bulk of the peo- ple inclined to the Christian religion under some particular form, and attached to certain leading persons among them who sustiined the characters of teachers, they have considered it as a piece of good policy to give this religion an establishment, and these teach- ers a share in the government, it is thus that religion, to its great dishonour, has been converted into an engine of state. The pol- itician may be pleased with his success, and the teacher with his honours, and even the people be so far misled as to love to have it so ; but the mischief resulting from it to religion is incalculable. Even where such establishments have arisen from piety, they have not failed to corrupt the minds of Christians from the sim- plicity which is in Christ. It was by these means that the Church at an early period, from being the bride of Christ, gradually de- generated to a harlot, and, in the end, became the mother of har- lots, and abominations of the earth. The good that is done in such communities is not in consequence of their peculiar ecclesi- astical constitution, but in spite of it : it arises from the virtue of individuals, which operates notwithstanding the disadvantages of their situation.
These are the things that afford a handle to unbelievers. They seldom choose to attack Christianity as it is drawn in the sacred writings, and exemplified in the lives of real Christians, who stand at a distance from worldly parade, political struggles, or state in- trigues ; but as it is corrupted and abused by worldly men. Mr. Paine racks his imagination to make out a resemblance betwixt the heathen mythology and Christianity. While he is going over the ground of Christianity as instituted by Christ and his apostles, the resemblance is faint indeed. There are only two points in which he even pretends to find an agreement ; and these arc formed by his misrepresenting the scriptures. The heathen de- ities were said to be celestially begotten ; and Christ is called the Son of God.* The heathens had a plurality of deities, even
* To give a colour to this statement, he is obliged to affirm a most palpa- ble falsehood, that only Gentiles believed Jesns to be the son of God.
*j,| INTRODUCTION.
twenty or thirty thousand ; and Christianity has rptluced them lo three ! It is eiisy to see that this is ground not suited to Mr. Paine's purpose : he therefore hastens to corrupted Christianity ; and here he finds plenty of materials. ''The Statue of Mary," he says "succeeded the statue of Diana of Epbesus. The deifica- tion of heroes changed into the canonization of saints. The m}'- thologists had gods for every thing. The Christian mythologists had saints for every thing. The church becarae as crowded with the one, as the pantheon liad hern witli the other ; and Home was the place of both."* Very true. Mr. I'aine ; but you are not so ignorant as to mistake this for Christianity. Had you been born and educated in Italy, or Spain, you might have been excused in calling this " The Christian theory ;" but lo »vrite in this manner with your advantages is disingenuous. Such conduct would have disgraced any cause but yours. It is capable, however, of some improvement. It teaches us to defend nothing but the truth as it is in Jesus. It also affords presumptive evidence in its favour ; for if Christianity itself were faNe, there i-* littk doubt but that you, or some of your fellow labourers, would be able lo prove it so ; and this would turn greatly toyour account. Your neglec- ting this, and directing your artillery chiefly against its corruption"! and abuses, betrays a consciousness that the thing itself, if not in- vulnerable, is yet not so easy ofatlak. If Christianity had re:illy been a relic of heathenism, as you suggest, there is little reason to think that you would have so strenuously opposed it.
* .Age of reason, Pari I. ]>. 5.
•J'HE
GOSPEL ITS OWN WITNESS, &c.
PART I.
.IN WHICH THE HOLY NATURE OF THE CHRISTIAN RELIGION IS CO.N- TRASTED WITH THE IMMORALITY OF DEISM.
The greatest enemies of Christianity would still be thought Iriendlj to morality, and will plead for it as necessary to the well being of mankind. However immoral men may be in their prac tice, and to whatever lengths they may proceed in extenuating particular vices ; yet they cannot plead for immorality in the gross. A sober, upright, humble, chaste, and generous character, is allowed, on all hands, to be preferable to one that is profligate, treacherous, proud, unchaste, or cruel. Such, indeed, is the sense which men possess of right and wrong, that, whenever they attempt to disparage the former, or vindicate the latter, they are reduced to the necessity of covering each with a false disguise. They cannot traduce good as good, or justify evil as evil. The; love of God must be cdWeA fanaticism, and benevolence to men methodism, or some such opprobrious name, before they can depreciate them. Theft, cruelty, and murder, on the other hand, must assume the names of wisdom -.md good policy, ere a plea can be set up in their defence. Thus were the arguments for the abolition of the slave trade answered, and in this manner was that
]6 'Hii: MORAL CHARACTER OF GOD. [l*nr I
iniquitous traffic defended in the British Parliament. Doubtless there is a woe han^iig over the heads of those men who thus col- li d evil good, and good evil ; nevertheless, we see, even in their conduct, the amiableiie.s« of righteousness, and the impnssibilitv of fairly opposing it
CHAPTER 1.
CHRISTIAMTV REVEALS A GOD GLORIOUS IN HOLINESS : BUT DEISM. THOUGH IT ACKNOWLEDGES A OOD, VET DENIES OR OVERLOOKS HIS MORAL CHARACTER.
There are certain perfections which all who acknowletlge a God agree in attributing to him : such are those of wisdom, power, immutability, &c. These, by Christian divines, are usually termed his natural perfections. There are others which no less evidently belong to deity, such as goodness, justice, veracity, &c. all which may be expressed in one word — holiness ; and these are usually termed his moral perfections. Both natural and moral attributes tend to display the glory of the divine character, but especially the latter. Wisdom and power, in the Supreme Being, render him a proper object of admiration ; but justice, veracity, and goodness, attract our love. No being is beloved for his great- ness, but for his goodness. Moral excellence is the highest glory of an intelligent being, created or uncreated. Without this, wis- dom would be subtilty, power tyranny, and immutability the same thing as being unchangeably wicked.
We account it the glory of revelation, that, while it displays the natural perfections of God in a way superior to any thing that has been called religion, it exhibits his moral excellence in a manner peculiar to itself. It was with good reason that Moses affirmed in behalf of Israel, Their roc.k is not as our Rock, our enemies them- selves being judges. The God, or Rock, of Israel is constantly described as a being glorious in holiness, and as requiring pure and holy worship : The Lord, the Lord God, merciful and gracious^ long-suffering, and abundant in goodness and in truth. — The Lord our God is holy. — Holy and reverend is his name. — Glory ye in his holy name. — And one cried to another, and said. Holy, holy, holy is the Lord of hosts, the rvhole earth is full of his glory.— He is of purer
Vol. III. .'3
J 8 THE MORAL CHARACTER. [Part I.
eyes than to hehnld evil ; and raitnot look on xniquittj. — A (JoJ of truth, end without iniquity just and right is he. Is miy thing like this to be foiinH in the writings of the ;inrient heiithens ? No. The gent-rahty of their deities were the putrons of vine, an<l th»'ir worship was accompanied with the foulest abominations that could disgrace the nature of man. Justice, benevolence, and veracity were not considered as necessary in any part of their religion, and a large proportion of it consisted in drunkenness, lewdness, and the offering up of human sacrifices.
The object oiCliristi;uj adoration i^ Jkiio\-ah, the God of Israel^ whose character for holiness, justice and goodness, is display- ed in the doctrines and precepts of the gospel, in a more affecting light than by any of the pereding dispensatKMis. Hut who or what !•* the God of Deists ? It is true, that they have been sham- ed out of tlie polytheism of the heathens. They have reduced their thirty thousand deities into one: but what is his character? What attributes do they ascribe to him ? For any thing that appears in their writin'j;*. he is far from the holy, the just, and the good, as those of their heathen predecessors. They enjoy a pleasure, it is allowed, in contemplating the prwluctions of wisdom and power; but as to holiness, it is foreign from their inquiries : a holy God does not appe.ir to be suited to their wishes.
Lord Bolingbroke acknowledges a God, but is for reducing all his attributes to trisdnvi and power ; blaming divines for distin- guishing between lus physical ami moral attributes ; asserting, that '• we cannot ascribe goodness and justice to God, according to our ideas of them, nor argue with any certainty about them ; and that it Is absurd to deduce moral obligations from the moral attributes of God. or to pretend to imitate him in those attributes."*
Voltaire admits a "suprenie. eternal, incomprehensible intelli- gence ;" but passes over his moral rharacter.t
Mr. Paine says, " I believe in one God, and more;"* and in the course of his work ascribes to him the natural perfections of «rij»- dom and power ; but is very sparing in what he says of his moral
* See Leland's Revitw, Let. XXllI.
t Ignorant Philospher, Nos. XV. XV!. X\ II. t Age of ReatoD, Part I. p. 1
Chapter I.] OF GOD. 19
excellence, of his being the moral governor of the world, and of man's being an accountable creature. He affects, indeed, to be shocked at the impurity of the ideas and expressions of the Bible, and to feel for " the honour of his Creator in having such a book called after his name."* This is the only passage, that I recol- lect, in which he expresses any concern for the moral character of God ; and whether this would have, appeared but for the sake ©f giving an edge to reproach, let the reader judge.
How are we to account for these writers thus denying or over- looking the moral character of the Deity, but by supposing that a holy God is not suited to their inclinations ? If we bear a sincere regard to moral excellence, we shall regard every being in propor- tion as he appears to possess it ; and if we consider the Divine Be- ing as possessing it supremely, and as the source of it to all other beings, it will be natural for us to love him supremely, and all oth- er beings in subserviency to him. And if we love him supremely, on account of his moral character, it will be no less natural to take pleasure in contemplating him under that character.
On the other hand, if we be enemies to moral excellence, it will render every being who possesses it unlovely in our eyes. Virtu- ous or holy characters may indeed command our respect, and even admiration ; but will not attract our affection. Whatever regard we may bear to them, it will not be on account of their virtue, but of other qualities of which they may be possessed. Virtuous char- acters may be also wise and mighty ; and we may admire their ingenuity, be delighted with their splendour, and take pleasure in visiting them, that we may inspect their curiosities ; but, in such cases, the more things of a moral nature are kept at a distance, the more agreeable will be our visit. Much the same may be said of the Supreme Being. If we be enemies to moral excellence, God, as a holy being, will possess no loveliness in our eyes. We may ad- mire him with that kind of admiration which is paid to a great genius, and may feel a pleasure in tracing the grandeur and ingenuity of his operations ; but the farther his moral character is kept out of sight, the more agreeable it will be to us.
* Ag;e of Reasoii, Part I p. 16,
20
THE MORAL CHARACTER [i'ARx I
Lord Shat'tesbury, not contented with overlooking, attempts to satirize the scripture representations of the divine character. " One would think," he says, " it were easy to understand, that provocation and ofTence, anger revenge, jealousy in point of hon- our or power, love of fame, glory, and the like, belong only to lim- ited beinffs, and are necessarily excluded a Being which is perfect and universid.'"* That many thiiig> are attributed to the Divine Being in a Bgurative style, speaking merely aAer the manner of men, and that they are so understood by Christians, Lord "Shaftes- bury must liave well known. \V»mIo not think it lawful, however, 80 to explain away these expressions, as to consider the Great Su- preme as incapable of being offended with sin and sinners, as desti- tute of pleasure or (li«>pl»'asure, or as unconi erned about his own glory, the exercise of which involves the general good of the uni- verse. A being of this description would be neither loved nor feared, but would become the object of universal contempt.
It is no part of the imperfection of our nature that we are sus- ceptible of provocation and offence, of anger, of jealousy, and of a just regard to our own honour. Lord .Shaftesbury himself would have ridiculed the man, and still more the magistrate, that should have been incapable of these properties on certain occa- sions. They are planted in our nature by the Divine being, and are adapted to .-tnswer valuable purposes. If they be perverted and abused to sordid ends, which is too frf(]uently the ca>c, this does not alter their nature, nor lessen tlieir utility. What would Lord Shaftesbury have thought of a magistrate, who should have witnessed a train of assassinations and munlers, without being in the least njfeudcd at them, or angry with the perpetrators, or inclined to take vengeance on them, for the public good ? What would he think of a British House of Commons, which should exercise nojealousy over the encroachments of a minister ; or of a King of Great Britain^ who should suffer, with perfect indiffer- ence, his just authority to be contemned?
' But we are limited beings, and are therefore in danger bf hav- ing our just rights invaded.' True ; and though God be unlimited, and so in no danger of being deprived of his essential glory, yet he
*• Characteriiliot, Vol. I. } S.
Chapter I.] OF GOD. o) (
may lose his juSt authority in the esteem of creatures ; and were this to take place universally, the whole creation would be a scene of anarchy and misery. But we understand Lord Shaftesbury. He wishes to compliment his Maker out of all his moral excellen- cies. He has no objection to a God, provided he be one after his own heart, one who shall pay no such regard to human affairs as to call men to account for their ungodly deeds. If he thought the Creator of the world to bear such a character, it is no wonder that he should speak of him with what he calls " good humour, or pleasantry."* In speaking of such a being, he can, as Mr. Hume expresses it, "feel more at ease," than if he conceived of God as he is characterized in the holy scriptures. But let men beware how they play with such subjects. Their conceptions do not alter the nature of God: and, however they suffer themselves to trifle now, they may find in the end that there is not only a God, but a, God that judgeth in the earth.
* Characteristics, Vol. 1. 5 3.
CHAPTER II.
.CHRISTIANITY TEACHES US TO ACKNOAVLEDOE SOD, AND TO DEVOTR OURSELVES TO HIS SERVICE : BUT DEISM, THOUGH IT CONFESSES ONE SUPREMK BEING, YET REFUSES TO WOSHIP HIM.
If there is a God he ought to be worshiped. This is a principle which no man will be able to eradicate from his bosom, or even to suppress, but at great labour and expense. The scriptures, it is well known, both inculcate and inspire the worship of God. Their language is, 0 come, let us sing unto the Lord ; let us make a joy- ful noise to the Rock of our salvation. Let vs come before his presence with thanksgiving, and make a joyful tioise unto him with psalms. — 0 come let us worship and bow doion : let us kneel before the Lord our Maker. — Give unto the Lord glory and strength; give unto the Lord the glory due unto his Name : bring an offering, and come into his courts. O worship the Lord in the beauty of holiness : fear before him all the earth. — Give thanks unto the Lord; call upon his name ; made known his deeds among the peo- ple.— Glory ye in his holy Name: let the heart of them rejoice that seek the Lord. Seek the Lord, and his strength ; seek his face evermore.
The spirit also which the scriptures inspire is favourable to divine worship. The grand lesson which they teach is love; and love to God delights to express itself in acts of obedience, adora- tion, supplication, and praise. The natural language of a heart well affected to God is, I will call upon him as long as I live. — Bless the Lord, 0 my soul; and all that is within me, ble.fs his holy Name. — Be careful for nothing ; but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.
Is it thus with our adversaries ? They speak, indeed, of" true and fabulous theology," and of " true and false religion ;" and oflen talk of " adoring" the Supreme Being. But if there be no
24 ON THE WORSHIP (Fart I.
(rue religion among Christians, where are we to look for it ? Surely not among Deists. Their " adorations" seem to be a kind of exercises much resemliling the benevolent arts of certitin ptT- sons, who are so extremely averse from ostentation, that nobody knows of their being charitable but themselves.
Mr. Paine professes to " believe in the equality of man, and thai religious duties consist in doing Justice, loving mercy, and" — and what ? 1 thought to be sure he had been going to add, traUc- ing humhhj irith (iiid. Rut I was mi*taken. Mr. Paine supplies the place of walking hutnlily with Ciod, by adding, ''and endeav- ouring to make our fellotr creatures happy."* Some people would have thought that thi> wa" included in doing justice, and lovinu mercy ; but Mr. Paine had rather use words without meaning than write in farour of godliness. Walking humbly irith God i* not comprehended in the list of his '* religious duties." The very phrase ofTends him. It is that to him, in quoting scripture, which a nonconductor is to the electrical fluid : it causes him to fly off in an oblique direction ; and, rather than say any thing on so offen- sive a sulyect, to deal in unmeaning tautology'.
Mr. Paine not only avoids the mention of walking humbly with God, but attempts to load the practice itself with the foulest abuse.! He does not consider himself as "an outcast, a beggar, or a worm ;" be docs not approach his Maker through a mediator; he considers " redemption as a I'.dde," and himself as standing in an honourable situation with reg-ard to his relation to the iJoity. Some of this may be true ; but not the whole. The latter part is only a piece of religious gasconade. If .Mr. Paino really thinks so well of his situation as he pretends, the belief of an hereafter would not render him " the slave of tejror.'||^ But, allowing the whole to be true, it proves nothing. A high conceit of one's self is no proof of excellence. If he choose to rest upon this foundation, he roust abide the consequence : but he had better forborne to calumniate others. What is it that has transported this child of reason into a paroxism of fury against devout people ? By what
* Age of Reason, Pari I. p 2. ' .\ge of Reason, Pari I. p. 21. $ Pari U. near the emJ.
Chaftkr II. 1 OF GOD.
i'o
spirit is he inspired, in pouring forth such a torrent of slander ? Why is it that he must accuse their humiUty of " ingratitude," their grief of ''affectation," and their prayers of being '* dictato- rial" to the Almighty? Cain hated his brother; and wherefore hated he him ; because his own works were evil., and his brother^ s righteous. Prayer and devotion are things that Mr. Paine should have let alone, as being out of his province. By attempting, how- ever, to depreciate them, he has borne witness to the devotion of Christians, and fulfilled what is written in a book which he affects to despise, Speaking evil of the things which he understands not.
To admit a God, and yet refuse to worship him, is a modern and inconsistent practice. It is a dictate of reason, as well as of reve- lation : If the Lord be God, ivorship him ; and if Baal, worship him. It never was made a question, whether the God in whom we believe should receive our adorations. All nations, in all ages, paid religious homage to the respective deities, or supposed dei- tiei;, in which they bcleived. IModern unbelievers are the only men who have deviated from this practice. How this is to be accounted for, is a subject worthy of inquir}'. To me it appears as follows :
In former times, when men were weary of the worship of the true God, they exchanged it for that of idols. I know of no account of the origin of idolatry so rational as that which is given by revelation. Men did not like to retain God in their knowledge : therefore they were given up to a mind void of judgment ; to change the glory of the uncorruptible God into an image made like to cor- ruptible man, and to birds, and four footed beasts, and creeping things; and to defile themselves by abominable wickedness.* It was thus with the people who came to inhabit the country of Sanaaria after the Israelites were carried captives into Assyria. At first they seemed desirous to know and fear the God of Israel ; but when they came to be informed of his holy character, and what kind of worship he required, they presently discovered their dislike. They pretended to fear him, but it was mere pretence ; for every nation made gods of their own.] Now, gods of their
* Rom. ii. + 2 Kings XTti.
Vol.. III. 4
'2ii O.N Till. WORSIlir fl'ARTi
oKn niiiking uoiili) doubtless lie characlerized according to their own mind : they wojild l»e pntrons of such vires ;is their makers «i>^lied to indulge ; gods whom they could approach without fear, ind in :uldressing them bo "more at ease," as Mr. Hume says, tlian in addressing tlie f >ne bving and true Goil ; gods, in tine, the worsliip of whom might be accompanied with banquetings, revel- lin^s, drnnk«>nne«8, and lewdness. These I conceive, ratljcr than the mere fidlin;; down to an idol, were the exercises that inter- ested the passions of the worshippers. These were the exercises thatsednred the ungodly part of the l-^raelitish nation to an imita- tion of the heathen". Thi'V found it extremely disagreeable to be constantly employed in the worship of a holy God. Such A^orship would awe their spirits, damp their pleasures, and restrain their inchnalion>-. It is not siirprisin;:, llitrefore, that they ^hould bo continually departing from the worship of Jehovah, and leaning towards that which was more congen- ial with their propensities. Hut the situ;ilioii of modern unbe- lievers is singular. Things are so circumstanced with them, that they cannot tvor>hip the gods which they prefer. They never fail to discover a strong partiality in f.ivoiir of lirMtlieri^ ; but they have not the f.\ce to practice or defend their nbsurd idolatries. The doctrine of One living and true God has appi-an-d in the world, by means of the preachiii'j of the gospel, wiib -uch a blaze of evidence, that it has forced itself itito the minds of men, what- ever has b#tn tin* tem|»er of their bearf". The stupiti idolatry of past ages is exploded. C'lui^tianity hnt «lriven it out of Kurope. The consequence is, groat numbers are obliged to acknowledge a Cod whom they cannot find in thf ir hearts to worship.
If the li;;ht that is gone abroad in the earth would permit the rearing of temples to Venus, or Bacchus, or any of the rabble of heathen deities, there is little doubt but that modern unbeliever? would, in great numbers, become their devotees : but, seeing they cannot have a god whose worship "liall accord with their inclina- tions, they seem «lelermined not to worship at all. And, to come otVni'h as gooil a grace as the aflair will admit, they compliment the Deity out of his sovereign prerogatives ; professing to " love him for his giving them existence, and all their properties, withou'
Chapter II.] OF GOD. 27
interest, and without subjecting them to any thing but their own nature."*
The introduction of so large a portion of heathen mythology into the songs and oth,er entertainments of the stage, sufficiently shows the bias of people's hearts. The house of God gives them no pleasure : but the resurrection of the obscenities, intrigues, and Bacchanalian revels of the old heathens affords them exquisite delight. In a country where Christian worship abounds, this is plainly saying, ' What a weariness is it ! O that it were no more! Since, however, we cannot introduce the worship of the gods, we will neglect all worship, and celebrate the praises of our favourite deities in another form.' In a country where Deism has gained the ascendency, this principle is carried still farther. Its language there is, ' Seeing we cannot, for shame, worship any other than the One living and true God, let us abolish the day of worship, and substitute in its place one day in ten, which shall be devoted chiefly to theatrical entertainments, in which we can introduce as much heathenism as we please.'
Mr. Hume acknowledges the justice of considering the Deity as infinitely superior to mankind ; but he represents it, at the same time, as very generally attended with unpleasant effects, and mag- nifies the advantages of having gods which are only a little superior to ourselves. He says, " While the Deity is represented as infi- nitely superior to mankind, this belief, though altogether just, i? apt, when joined with superstitious terrors, to sink the human mind into the lowest submission and abasement, and to represent the monkish virtues of mortification, pennance, humility, and pas- sive suffering, as the only qualities which are acceptable to him. But, where the gods are conceived to be only a little superior to mankind, and to have been many of them advanced from that inte- rior rank, we are more at pur ease in our addresses to them, and may even, without profaneness, aspire to a rivalship and emulation of them. Hence activity, spirit, courage, magnanimity, love of liberty, and all the virtues which aggrandize a people."] It is
* Ignorant Philosopher, No. XXIV. t Dissertation on the Natural History of Religion, j 10.
2ii O.N I HE vvoiisnir or i.ou. (Puti
easy to perceive from this passage, thai tliuii^rh >Ir. Hume acknowl- edges Iho Juttice of conceiving; of a God intinitely superior to us, yet his inrlmation is ihc other w;iy. At lea*!, in a nation, tfic bulk of which will be supposed to be inclined to .<iU|>erstilion, it is better according to his rcitfloning. and more friendly to virtue, to promote the wor«hip of a number of imnginary deili<'s, than of the One only livinj;; and true Ciml. TIiun fhe fool taith in his heart, JYo God !
The sum of the whole is this : Mo<leiii unbelievers arc Deists tbeorv, rag.1118 in inrlination, and Atheists in prariice.
If Deists loved the One only livinp ami true God, they would delii^lit in worsliippiii:; him ; for love cannot be inoperative : and the only possible way for it to operate towards an infinitely glorious and all-perfo.:t Bein» is by worshippinc; his name, and obeyinR his will. If .Mr. Painc really fell for *• the honoar of his Creator," an he affects to do,^ he wouhl mourn in secret lor all the ^re.it wick- edness of which he has rommitted a«;t<inst him ; he would lie in in the rlust before him, not merely as '' an outcast, n beg^r, nod a worm," but as a sinner deservinw his eternal displeasure. He would be clad of a Mediator, throu;»h whom he nuKht approach his oflende<l Creator ; and would consider rcd(Mnption by hi« blood, not IS " af.d)le," but a divine reality, inrludini; all his salvation, and all his desire. Vea, he himself wotihl *' turn devout ;" -ind it would be said of him, as oi Saul of Tarsus, Ihhold he prayrth ! Nor would his prayer*, though importunate, be ''dictatorial," or his grief " .ifftTted." On the contrary, he would look on Him whom he bath pierced, and mourn, as one mourneth for an only son ; and be in bi(tern<s«, as one that is in bitterness for his fip^t born. But these are things pertaining to godliness ; things, alas for him, the mention of which is sufficient to inflame his mind with malignity, and provoke him to the most outrageous and abusive language.
• \geof ll«sasoii, Part I. p. 16.
CHAPTER III.
IHE CHRISTIAN STANDARD OF MORALITY IS ENLARGED, AND FREK FROM IMPURITY : BUT DEISM CONFINES OUR OBLIGATIONS TO THOSE DUTIES WHICH RESPECT OUR OWN SPECIES, AND OREATLY PALLIATES VICE WITH REGARD TO A BREACH EVEN OF THEM.
Persons who profess the strictest regard to the rule of duty, and carry the extent of it to the highest pitch, m;iy, it is allowed, be in- sincere, and contradict by their practice what they advance in their professions. But those whose ideas of virtue are low and contracted, and who embrace every opportunity to reconcile the' vices of the world with its sacred precepts, cannot possibly be accounted any other than its enemies.
That which the scriptures call holiness, spirituality , ^c. as much surpasses every thing that goes under the names of morality and virtue among unbelievers, as a living man surpasses a painting, or even a rude and imperfect daubing. If, in this controversy, I have nsed these terms to express the scriptural ideas, it is not because in their ordinary acceptation they are equal to the purpose, but for the sake of meeting unbelievers upon their own ground. 1 have a right, however, to understand by them, those dispositions of the mind, whatever they be, which Ave right, Jit, nr amiable ^ and so explained, I undertake to prove that the morality and vir- tue inculcated by the gospel is enlarged and free from impurity, while that which is taught by its adversaries is the reverse.
It is a distinguishing property of the Bible that all its precepts aim directly at the heart. It never goes about to form the mere exterior of man. To merely external duties it is a stranger. It forms the lives of men no otherwise than by forming their disposi- ions. It never addresses itself to their vanity, selfishness, or any
30 THE STANDARD IFakt I.
other corrupt propensity. You are not pressed to consider what men will think of you, or bow it will affect your temporal interest; but what is right, and what is necessary to your eteru il wcll-beinR. If you comply with iU precepts you munt be, and not merely geein to be. It is the heart that is required : and all the different pre- rrcribed forms of worship and obedience are but so many modifica- Uons, or v;irit;d txprrssions of it.
Is any thing Uke this to be found in the writings of Deists ? No. Their df ity does not seem to take cognizance of the heart. Ac- cording to them '* There is no merit or crime in intention."* Their morality only goes to form the exterior of m.in. It allotvs the utmost scope for wicked desires, provided they be not rarried into execution to the injury of suriety.
The morality which the scriptures inculcate is summed up in these few words ; 7Viom $halt lore the iMrd tny God with alt thy heart, with all thy noul, with oil thy miiul, trith nil thy strength ; and thy neighbour at thyiclf. This single principle is competent to the government of all intelligent nature. It is a band that would hold together then hole rational creation; and i!itru!<e peace, or der, and happiness, wherever it existed.
If mankind loved (iod supremely, there «onld be no idolatry upon earth, nor an^ of its attendant abominations ; no profaning the name of God, nor making a gain of godliness ; no opposing, corrupting, perverting, nor abusing the truth ; no perjuries, nor hypocrasies ; no despising of those that are good ; no arrogance, ingratitude, pride, nor self complacency, under the smiles of prov- idence : and no murmuring, heart-rising, sullenncss, nor suicide, under its frowns. Love would render it their meal and drink to fear, honour, and obey him, and induce them to take every tliin;^ well at his hands. — And if they loved their fellow creatures as llicm- selves, for his sake, there would be no wars, rivalships, antipathies, nor breach o< treaties, between nations ; no envyings, strifes, wrongs, slanders, duels, litigations, nor intrigues, between neigh- bours ; no llatteringcomplaisance, nor persecuting liilterness, in relig- ion ; nodeceit, fraud, nor over-reaching, in trade ; no tyrrany, venal- ity, haughliness, nor oppression, among the great ; no envy, discoo-
* Volney's Law of Nature, p. 18.
CHArTERlII.] OF MORALITY. 31
tent, disaffection, cabals, nor evil-devisings, among common peo- ple ; no murders, robberies, thefts, burglaries, nor brothels, in city or country ; no cruelly, in parents or masters ; no ingratitude nor disobedience, in children or servants ; no unkindness, treach- ery, nor implacable resentments, between friends ; no illicit con- nexions between the sexes ; no infidelities, jealousies, nor bitter contentions, in families ; in short, none of those streams of death, one or more of which flow through every vein of society, and poison its enjoyments.
Such is the principle and rule of Christian morality ; and what has Deism to substitute in its place ? Can it find a succedaneum for love ? No, but it proposes the love of ourselves instead of the love of God. Lord Bolingbroke resolves all morality into self- love, as its first principle. " We love ourselves," he says, " we love our families, we love the particular societies to which we be- long ; and our benevolence extends at last to the whole race of mankind. Like so many different vortices, the centre of all is self love."* Such als.0 are the principles of Volney.
Could this diposition be admitted as a proper source of moral action, the world would certainly not be wanting in morality. All men possess at least the principle of it, whether they carry it to the extent which Lord Bolingbroke proposes, or not : for though some may err in the choice of their end, and others in the means of obtaining it ; yet no man was ever so wanting in regard to him- self as intentionally to pursue his own injury. But if it should prove that to render self-love the source of moral action in the same thing as for every individual to treat himself as the Supreme Be- ing ; and, therefore, that this principle, instead of being a source of virtue, is the very essence of vice, and the source of all the mischief in the universe, consequences may follow of a very dif- ferent complexion.
To subordinate self-love I have no objection, it occupies a place in the Christian standard of morality, being the measure of that love which we owe to our fellow-creatures. And, as the universtl love which we owe to them does not h'nder but that some of them, by reason of their situation or peculiar relation to
* Posthumous \^ oik.-i, Vol. V. p. 82.
32 THE srAiNDAUO (Part I,
us, may require h brger purtion ol' our re^rd lliau others, it is the same with respect to <>onM?lves. Our own coucerns are our own immediate chiuc»j ; and those which are of the urt-atest importance, such as the concerns ol our houls, unduubtediv re- quire a proportionate degree of attention, but all this does not affect the present subject of inq'iiry. It iii our supreme, and not our subordinate regard, that will ever bo the source of action.
1 take it for granted, that it in the intention of every good gov- ♦•rnment, human or divinr, lo unite its suljerts, and not to set them at variance. But there can be nu union without a common object of regard. Either a character whom all love and venerate, or an end which all pursue, or both, is that to a community which a head-stone is to an arch ; nor can they keep together without it. It is thus that the love of God holds creation together. He is that lovely character to whom all holy intelligencies bear supreme af- fection : and the displ.iy of his glory, in the univers;U triumph of truth and righteousness, is that end which they all pursue. 'JMius united in their grand object, they cannot but f«'e| a union of heart With one another, ansiog from, what is rom.uon to every other vol- untary union, a congenialty of ficntimente and pursuits.
But if our supreme aflection terminate on our-elves, and no being, created or uncreated, be reg-ardcd but lor our own sakes, it is maDifetft there can be no union beyond the t«phere in which olb> er beings become voluntarily subservient to our wishes. The ."Su- preme Being, if our plan do not comport with his, will be continu- ally thwarting us ; and so we shall be always at variance with Aim. And as to created beine* thoxe individuals whom *ve de-ire lo be subservient to our wishes, having the same right, and the same inclination, to require that we should be subservient to theirs, will also be continually thwarting us ; and so we shall alw.iys be at va- riance with them. In short, nothing but an endless succession of discord and confusion can be the consequence. Every one setting up for pre-eminence, every one must of course contribute to the general state of anarchy and misery which will pervade the com- munity. Such, is in fact, the state of this apostate world ; and, but for divine providence, which for wise ends balinces all humaa iffair?, causing one set of evils to counteract the intluencc of another,
Chapter III.] OF MORALITY. 33
and all to answer ends remote from the intention of the per- petrators, it must be overset by its own disorders.
To regard every other being, created or uncreated, only for our own sakes, is supreme self-love ; and instead of being a source of virtue, is itself abominable, and the source of all the misichief and misery in the universe. All the evils just enumerated are to be tra- . ced to this principle, as theircommon parent; nor is there any ground of hope that it will ever produce effects of a difi'erent nature. Some persons have talked much of" self-love ripening into benev- olence." Had it been said ma^euoZcHce, it had been nearer the truth ; for it is contrary to all experience that any thing should change its nature by becoming more mature. No, a child in knowledge may discern, that, if ever genuine benevolence exist in the breast of an individual, or extend its healing wings over a bleeding world, it must be by the subversion of this principle, and by the prevalence of that religion which teaches us to love God supremely, ourselves subordinately, and our fellow creatures as ourselves.
To furnish a standard of morality, some of our adversaries have had recourse to the laws of the state ; avowing them to be the rule or measure of virtue. Mr. Hobbes maintained that The civil law ivas the sole foundation of right and wrong, and that religion had no obligation but as enjoined oy the magistrate. And Lord Boling- broke often writes in a strain nearly similar, disowning any other sanction or penalty by which obedience to the law of nature is enforced, than those which are provided by the laws of the land.* But this rule is defective, absurd, contradictory, and subersive of all true morality. First, It is grossly defective. This is justly represented by a prophet of their own. " It is a narrow notion of innocence," says Seneca, " to measure a man's goodness only by the law. Of how much larger extent is the rule of duty, or of good offices, than that of legal right? How many things are there which piety, humanity, liberality, justice, and fidelity require, which yet are not within the compass of the public statutes ?"t *Works, Vol.V. p. 90.
tin Leland's Advantages and Necessity of Revelation, Vol. W. Part \l. Chap. III. p. 42.
Vol. III. 5
34 THE STANDARD [Pakt J
Secondly, It is abmrd ; for if the public statutes be the oDly stand- ard ofright and tvrong, legislators in framing them coiild be under no \aw. nor is it possible that in any instance they should have enact- ed injustice. Thirdly, It is contradictory. Human laws, we all know, require diflerent and opposite thmg^i in different nations; and in the same nation at different times. H this principle bo right, it is right for Deists to be porsecutfd for their opinions at one period, and to persecute oihers fortheirs at another. Finally, It IS subrrsive of all true morality. '• The civil laws," as Or. Le- land ha* ol)serve<i, " take no cognizance of secret crimes, and pro- Tide no puninhmcnl fdr internal bad dispositions, or corrppl affec- tions. A man may be safely as wicked as he pleases, on this prin- plc, ppjvided he cm manage so as to escapt- puiii^hmeiit from the Jaws of his couutry, which very bad men, aod those that are gtiiltv nf great rices, easily may, and frequenll\ do ev.idc."
Kojisrau has recourse \o feelings a's lui st.nidanl. '* I have only to consult myself,'' he says, '* concerniug what I ought to do. .Ml that l/eeho be rmht is right. Whatever I Jctlio be wrong is wrong. All the morality of our actions lies in the juJgineiit we ourselves form of them."* By this rule his conduct through life appears to have been directed ; a rule which, if universally regarded, would delude the world with every species ol inujuily.
But that on which our opponents insist the most, and with the greatest show of argument, is the law and H^ht of nature. This is iheir professed rule on all occasions ; and ils prai&cs they are continually sounding. 1 have no desire to depreoiatc ibe light of nature, or to di>p.inige its value as a rule. On the contrary, I con siderit a.«« occupMnt; an iropoilanl pl.«e in the diMiie j^overnmenf. Whatever may be buid of the light possessed by the heathen as being derived from revelation, 1 feel no tlillicully in acknowledging that the t;rand law « hich they are under is that of nature. Reve- lation itself appears, to me, so to represent it ; holding it up as the rule by which they shall be judged, and declaring its dictates to be so clear, as to leave them teUkottt cjciae.t Nature and scripture appear, to me, to be as much in harmony, as Moses and Christ ; both are celebrated in the same Fsalm.|
♦Emilias, Vol.1, j^ 166— 1"^ 'Ilom. ii. 12—16, \. 20. |Pta. ziz.
Chapter III.] OF MORALITY. rV}
By the light of nature, however, I do not mem those idea? which heathens have actually entertained, many of which have been darkness ; but those which were presented to them by the works of creation, and which they might have possessed, had they been desirous of retaining God in their knowledge. And by the dictates of nature, with regard to right and wrong, I understand those things which appear to the mind of a person sincerely disposed to understand and practice hts duty, to be natural, ft, or reason- able. There is, doubtless, an eternal difference between right and wrong; and this difiference, in avast variety of instances, is mani- fest to every man who smceraly and impartially considers it. So manifest have the power and Godhead of the Creator been ren- dered in ever}' age, that no person of an upright disposition could, through mere mistake, fall into idolatry or impiety ; and every one who has continued in these abominations is without excuse. The desire also which every human being feels of having justice done to him from all other persons must render it sufficiently mani- fest to his judgment that he ought to do the same to them ; and wherein he acts otherwise, his conscience, unless it be seared as with a hot iron, must accuse him.
But does it follow from hence that revelation is unnecessary ? Certainly not. It is one thing for nature to afford so much light, in matters of right and wrong, as to leave the sinner without excuse ; and another to afford him any well-grounded hope of forgiveness, or to answer his difficulties concerning the account which something within him says he must hereafter give of his present conduct.
Farther: It is one thing to leave sinners without excuse in sin, and another thing to recover them from it. That the light of nature is insufficient for the latter, is demonstrated by melancholy fact. Instead of returning to God and virtue, those nations which have possessed the highest degrees of it have gone f;\rther and far- ther into immorality. There is not a single example of a people of their own accord, returning to the acknowledgment of the true God, or extricating themselves from the most irrational species of idolatry, or desisting from the most odious kinds of vice. Those nations where science diffused a more than ordinary lustre, were
Jb IHE &TANIMKU [Part I
as superstitious, and as wicked as the most b;n barous ; and in many instances exceeded them. It was, I doubt not, from a close observation of the different efficacy of nature ami scripture, that the writer of the nineteenth Psalm, (a Fiiidm which Mr. Faine pre- tends to admire.) aAer having given a just tribute of praise to the former, affirmed of the latter, The /aa; of Jehovah is perfect, con- verting the sou!.
Again : It is one thing for that which is natural, fit, or icasona- ble, in matters of duly, to approve itself to a mind sincerely dispo- sed to utideniand and practice it, and another to approve iL<clf to a mind of an opposite description. The judgments of men coa- ceriiint the dictates of nature are greatly influenced by their pre- vailing inclinations. If under certain circumstances they led prompted to a particular course of conduct, they will be apt to coiijiider that incitement as a dictate of nature*, though it may be no other than corrupt propensity : and thus, while the law of nature is continually in their mouth, their principles, as well its their con- duct, are a continual violation of it. How was it that, notwith- standing the ti^ht of nature shone round the old philosophers, Iheir minds, in matters of morality, were dark as ni<:ht, and their pre- cept-*, in many instances, full of impurity ? Did nature ins^iire Plato to teach the doctrine of a community of ivives ; Lycurgus to tolerate dextrous thieving; Solon to mIIow of sodomy ; Seneca to encourage drunkrnnoss, and suicide ; and almost all of them to declare in favour of lewdness?* No, verily; it is a perversion oi language to call the principles of such men the dictates of nature ; they are unnalunil and abominable ; as contrary to reason as to religion.
It is true, what is called nature, by modern Infidels, is not quite so gross as the above ; but it f.dU very little short of it. So far as relates to the encouragement of theft, and perhaps of unnatural crimes, they would disavow ; and for this we are intiebted to Christianity : but as to fornication and adultery, they are not a whit behind their predecessors. Lord Herbert, the father of the Enulish Deists, and whose ivrilings are far more sober than the generality of those who have come after him, apologizes for lewd-
* Sre Lelaod's Advantages and Neceaity of Revelation, Vol. 11. pp. 147, 50. 69, 210, 213.
Chapter III.J OF MORALITY. 37
ness, in ctrtain cases, as resembling thirst in a dropsy, and inac- tivity in a lethargy.* Lord Bolingbroke unblushingly insinuates, that the only consideration that can reconcile a man to confine himself by marriage to one woman, and a woman to one man, it this, that nothing hinders but that they may indulge their desires with others.! This is the same as accusing the whole human race of incontinency, and denying that there is any such thing as conjugal fidelity ; a plain proof that whoever was clear of this indecent charge, Lord Bolingbroke was not. Mr. Hume, who has written a volume on the principles of morality, scruples not to stigmatize self-denial as a " monkish virtue ;" and adopts the opin- ion of a French writer, that " adultery must be practised if we would obtain all the advantages of life ; that female infidelity, when known, is a small thing, and when unknown, nothing." These writers will, on some occasions, descant in favour of chastity, as being conducive to health and reputation ; but on others they seldom fail to apologize for the contrary, and that under the pre- tence of indulging the dictates of nature. Yet the same things might be alleged in behalf of oppression, revenge, theft, duelling, ambitious war, and h thousand other vices which desolate the earth ; they are practices which men, placed in certain circum- stances, will feel themselves prompted to commit : nor is there a vice that can be named but what would admit of such an apology. Finally : It is one thing for the light of nature to be so clear as to render idolatry, impiety, and injustice, inexcusable ; and another thing to render the zohole will of our Creator evident, and in the most advantageous manner. If a person, possessed of only the light of nature, were ever so sincerely desirous of knowing God ; or grieved for the sins of which his conscience accused him ; or attached to the holy, the just, and the good ; or disposed to obey his Creator's will if he did but understand it ; though he should be in no danger of confounding the dictates of nature with those of corrupt propensity, yet he must labour under great disadvantages ; which, allowing they might not afiect his eternal state, yet would greatly injure his present peace and usefulness. To illustrate
* Leland's Review, &c. Vol. I. Let. 1. t Works, Vol. V. p. 167.
38 THE STANDARD (Part I
this remark, let ua suppose tlie inhabitants of a province to throw off the government of a just and lawful prince Being once enga- ged, they may feel themselves impelled to go forward. They may choose new rulers, and use all possible msans to efface every sign and memorial of the authority of their ancient sovereign. They may even labour to forget, and teach their children to forget, il possible, that there ever was su( h a character in being, to whom they owed allegi.mce. Yet, after all, there may be certain traces and memorials of his governnaont which it is not in their power to efface. Yea, there may be continued mstances of forbearance aoi clemency, which, in spite of all their efforts, will bear witness of his goodness and just authority over them. Thus it wa*? tb:it God, while lie iujfered all nations lo H'aik m iheir ozin ways, nevertheless i.KKT NOT HLMSELr uiTHOf T A wiTffESS, III that he did good, and gave them tnin from iuaven, and fruitful seasons^ filling their hearts with food an'i gladnen. Hul, as tho raemuriaU of just authority, III the one case, though sutlicient to leave the rebi^llmus without excuse, wouki not contain a full expression of the prince'^ will, nor be conveyed in so advantageous a uianiicr u^ liiat in which hi' treated his professed subjects ; eo the light afforded by the works of nature ami the continued goodno!*b of (iod, in the other, though sutTicicnt In letive the world without excuse, does not express his ■arhole will, nor convey Mhat it does express so advantageously as by revelation. And, as an individual residing in the midst of the rebellious province, whose heart might relent, and who might long to return to his allegiance, would be under inexpressible disadvan- tages, so it must nere«sarily be \vith a heathen whose desire should be towards the God against whom he had sinned.
The amount is, that modem unbelievers have no standard of inoral>, except it be their own inclinations. iMornlity with them is any thing or nothin:;, as convenience requires. On some occa- sons they will praise that of Jesus Christ : but ere we can haTC time to ask them, Why then do you not submit to it ? they arc employed in opposing it. Attend to their general declamations in favour of virtue, and you will he ready to imagine they are its warmest friends : but follow them up, and observe their exposi- tion of particular precepts, and you will be convinced that they
Ghapter III.] OF MORALITY. '39
are its decided enemies ; applauding in the gross that which they are ever undermining in detail.
Hy the foolish and discordant accounts which these writers give of morality, it should seem that they know not what it is. Every new speculator is dissatisfied with the detinition of his predecessor, and endeavours to mend it. " Virtue," says Lord Shaftesbury, "is a sense of beauty, of harmony, of order, and proportion, an affection towards the whole of our kind, or spe- cies." " It is," says Lord Bolingbroke, " only the love of oMr- selves.^^ -"It is every thing that tends to preserve the perfect man," says Volney ; and as " good reputation" has this tenden- cy, it is, in his account, "amoral g©od."* " It is whatever is useful in society," says Mr. Hume ; and as " health, cleanliness, facility of expression, broad shoulders, and taper legs," are of use, they are to be reckoned among the virtues. To this might be added, a large portion of effrontery, as the last named writer assures us, (it may be from his own experience,) that " nothing carries a man through the world like a true, genuine natural im- pudence."* Mr. Paine brings up the rear, and informs us, " It is doing justice, loving %nercy, and .... endeavouring to make our fellow creatures happy." Oh Paine ! bad you but for once suf- fered yourself to be taught by a Prophet, and have quoted his words as they stand, you would, undoubtedly, have borne away the palm : but you had rather write nonsense than say any thing in favour of godliness.
It is worthy of notice, that amidst all the discordance of these writers, they agree in excluding the Divine being from their the- ory of morals. They think after their manner ; but God is not in all their thoughts. In comparing the Christian doctrine of mo- rality, the sum of which is love, with their atheistical Jargon, one seems to hear the voice of the Almighty saying, Who is this that darkeneth counsel with words zcit/toiU knovuledge ? Fear God, and keep his commandments ; for this is the whole of man.
* Law of Nature, p. 17.
t Enquiry concerning; the principles of .Morals, (> 6, 7,8. Essays Mora: and Political, Essay III. p. 15. .
40 THE STANDARD OF MORAFJTY. II'art I
The fvortla of scripture are spirit and life, 'i'lic}- arc the lan- guage o( love. Every eiliortatioa of Christ and his apostles l^ impregnated with this spirit- Let the re.i(l«-r ttirti to the 12th chapter to the KomHns, for an example, and read it carfftdly ; let him find, if he can, any thing, in the purest part of the writings of Deists, that is worthy of being comoared with it. No ; vir- tue Itself IS no longer virtue in Iheir hnntlf. It loses its charms when they affect to embrace it. Their touch is that of the cold liao<i of death. The lno^^ lovely object i* deprived b> it of hfe and beauty, and reduced to a shrivelled axdni of inactive ibraiahly.
CHAPTER IV.
CHRISTIANITY FURNISHES MOTIVES TO A VIRTUOUS LIKE; AVHICH PEISM EITHER REJECTS, OR ATTEMPTS TO UNDnRMlXF..
So long as our adversaries profess a regard to virtue, and, with Lord Bolingbroke,* acknowledge that " the gospel is in all cases one continued lesson of the strictest morality, of justice, of benev- olence, and of universal charity," they must allow those to be the best principles which furnish the most effectual motives for reducing it to practice.
Now, there is not a doctrine in the whole compass of Chris- tianity but what is improveable to this purpose. It is a grand pe culiarity of the gospel, that none of its principles are merely spec- ulative : each is pregnant with a practical use. Nor does the discovery of it require any extraordinary degree of ingenuity : real Christians, however weak as to their natural capacities, have always been taught by the gospel of Christ, that denying un<rod- liness, and worldly lusts, they should live soberly, righteously, and godly in the present world.
Ancient philosophers have taught many things in flivour of mo- rality, so far at least as respects justice and goodness towards our fellow-creatures ; but where are the motives by which the minds of the people, or even their own minds, have been moved to a compliance with them? They framed a curious machine; but who among them could discover a power to work it ? What prin- ciples have appeared in the world, under the names either of phi- losophy or religion, that can bear a comparison with the follow- ing? God so loved the world, that he gave his onhj-bcgottcn Son
* Works, Vol. V. p. 188. Vol. in. 6
MOllVKs TO [Far I i
that vliosttcvtr beltevetli in him should not pensh, but have everkut- ing life. — Herein is /ore, not that we loved God, hut thai he loved IIS, and grnt hin Son to be the propitiation for our sins. Beloved, if <lnd so turtd us, wc ought alsn to love one another. — Let all bitter- neat, and wrath, and anger, and elamour, ami evil-spealcing, be put aieat/ from you, irith alt miilice : and he ye hind one to another, tender-hearted, forgiving one another, even as (iod for Chnsfs sake hath forgiven you. — Be ye therefore ftMowera (or imitators nf God, (II drar children : and walk in lore, as Christ also hath lored vs. and hath given himself for us, an offering and a sarrifcv. to God of a sweet-siiieUing savour. — Ve are a ehosen generation, a rot/al priesthood, a holy nation, a prculiar people ; that ye should show forth the praises of him who hath called you out oj darkness into his marvellous light. — Come out from among them, and be ye sep- nrnle, saith the Ixtrd, and touch not the unclean thing ; and I will receive you, and will be a Fathtr unto you, and ye shall be my sons and daughters, saith the Lord Almighty. — Having thetefore these promises, dearly tn-loved, let us cleanse ourselves from all fUhinem iif the flesh and spirit, perfecting holiness in the fear of GW. — If there be therefore any consolatiim in Christ, if any corn- tort of lore, if ani/ fellowship of the Spirit, if any bow- rls and merrits, fulfil ye my Joy : — Ite of one accord, of one mind. Let nothing be done through strife or vain glory ; but in lowliness qf uxind let each esteem other better than themselves. Dear- III beloved, I beseech you as strangers and pilgrims, abstain from ftethly lustt, u-hich var against the soul : having your conversation honest among the Gentiles : that xrhereus they speak against you a> evil doers, they may by your good -uurks, Tvhich they shall behold, rlorify God in the day of visitation. Ye are bought with a price : therefore glorify God in your body, nud in your spirits which are tjOiVs. — The love of Lhrist construmeth us ; because vce thus judge that if one died for all, then toerc all dead : and that he died for nil, that they xchick live should not henceforth Hie unto themselve''. but unto him '^-hn died for them, and rose again. — The day oJ litr IjOrd will cotnc as a thief in the night • in the which the heavens shall jtass away with a great noise, and the elements nhall melt wit'n ffvent htnt ; the earth also, and the works that arc (herein, shall
Chapter IV.] A VIRTUOUS LIFE. 4.-]
he burnt up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness ; looking for, and hasting unto the coming of the day of God! — Hold that fast m-hich thou hast, that no man take thy crown. — To him that overcoineth will I grant to sit Toith me in my throne, even as I also overcame, and am set doxvn with my Father in his throne.
These are motives by which Christians in every age, have been induced to practice that morality which, while writing against Christianity, Paine, Bolingbroke, and many others have been com- pelled to applaud. But the far greater part of them are rejected by Deists ; and what will they substitute, of equal efficacy, in their place ? The love of Christ constraineth us, but what have they to constrain them? Will self-love, or the beauty or utility of virtue answer the purpose ? Let history and observation deter- mine.
It may be alleged, however, that Deists do not reject the whole of these important motives ; for that some, at least, admit the doctrine of a future life, which, with the acknowledgment of one living and true God, may be thought sufficient for all the purpose^ of morality.
That the doctrine of a future life is of great importance in the moral system, is allowed ; but the greatest truth, if dissevered from other truths of equal importance, will be divested of its en- ergy. As well might a hand dissevered from the body be repre- sented as sufficient for the purposes of labour, as one or two uncon- nected principles for the purposes of morality. This is actually the casein the present instance. The doctrine of a future life, as held by Christians, has stimulated them to labour and suffer without intermission. From a respect to this recompense of reward, a kingdom had been refused, where the acceptance of it would have interfered with a good conscience. Yea, life itselfhas been sacrificed, and that not in a few, but in innumerable instances, where it could not be retained but at the expense of truth and up- rightness. But is it thus among Deists ? Does the doctrine of a future life as held by them, produce any such effects ? When was it known, or heard, that they sacrifici^d anv thinsj for this, or any
44 MOTIVES TO [?Am. I
other principle of a moral iinture .- Who among them ever thoaght of such a thing ; or who expected it at their hands ?
Hut this i< not all : There is stirh a connexion in truth, that if one part of it be given up, it will render us less friendly towards other parts, aad so destroy their efficacy. This also is actually the rase in the present instance. Our adversaries do not ronlial- ly embrace even this truth ; but on the contrary, are continually undermining it, and rendering it of no eflfect. Lord Herbert, it is trae, considered it as an essential article of natural rrligion ; and it was his opinion, that he could scarcely be accounted a reasona- ble creature who denied it : but this is far from Iwing the case with later deistical writers ; the greater part of whom either denv it, or represent it as a matter of doubt. Some of them disown erery priDciplc by which it is supported, and others go so far as to hold it up to ridicule, lahouring withal to prove the hope of it unfriendly to the disinterested love of virture. N'olney, in hi- /yflw of Katurt, or Caterkitm for French Citiiens, My« nothing about it. Paine just touche* upon it, in his .?<»? of Reason, by in- forming u« thai *' he hnpes for happinrss beyond this life :" but, as happiness has its counterpart, and stands upon the general doc- trine of relribution, be is afrai*! to say h'- brlievti it. It must be reduced to a mere matter of " probability," lest the thoughts of it should damp him in his present pursuits, and render him '* the slave of terror."* Holingbroke, though he arLiunvledges its anti- quity, and great utility in prtimoting virtue, yet represents it as a '• mere invention of philosophers, and legislators," and as being " originally an hypothesis, and which may, therefore, be a vulgar error." *' Heason," he says, •• will neither aflirm nor deny a fu- ture state." By this the reader might be led to expect that this writer was neither lor it nor ag-.iinst it ; yet the whole of his rea- sonings arc directed to undermine it.t Hume, like the writer last mentioned, acknowledges the utility of the doctrine, but question* its truth. He would not have people disabused, or delivered from -urh a preiii(li( f". ber:ii!>e it would fee tliem from one ro«tr;iifit
• Ageof lU.i.on. Par/I. i>. 1. Pa^W.^y. 100. loi. • Works \'o». \'.
Ghapteu IV.] A \ IRTUOUS LIFE. 43
upon their passions. Any person who should undertake this work, he allows, would be a bad citizen ; yet he might, for aught he knows, be a good reasoner.* Shaftesbury employs all his wit and satire in endeavouring to raise a laugh at the very idea, rep- resenting the heathen world as very happy till Christianity arose and teazed them about an hereafter. " A new sort of policy," he says, " which extends itself to another world, and considers the future live* and happiness of man rather than the present, has made us leap beyond the bounds of natural humanity, and out of a supernatural charity has taught us the way of plaguing one another most devoutly." t
Lord Shaftesbury's wit may very well be passed by, as being what it is : in connexion with the foregoing quotations, it suffices to show us what efficacy the doctrines of a future life, as held by Deists, may be expected to possess. But this writer is not con- tented with raillery: he must also attempt to reason against the doc- trine ; contending that it has a pernicious influence on the morals of men ; that it is a mercenary principle and opposed to the dis- interested love of virtue, for its own sake. " The principle of self-love," he observes, " which is naturally so prevailing in us, is improved and made stronger by the exercise of the passions on a subject of more extended interest : and there may be reason to apprehend that a temper of this kind will extend itself through all the parts of life. And this has a tendency to create a stricter at- tention to self-good and private interest, and must insensilly di- minish the affection towards public good, or the interest of society; and introduce a certain narrowness of spirit, which is observable in the devout persons and zealots of almost ever}'^ religious persua- sion." +
This objection, the reader will recollect, is in direct contradic- tion to the principles of Bolingbroke, and, it may be added, of Volney, and other deistical writers, who m intain self-love to be the origin of virtuous affection. Some Christian writers, in an-
* Philosophical Essays, p. 231. t Characteristic?, Vol. I. p. Ul.
trharactf?ri=tic'', Vol. (I. p. 50.
46 MOTIVES TO .pinir I
swerinc it, li:ivo Riven up the doctrine of disinlorcsted love, allow ing that all religious affection is to be traced to the love which we be.ir to ourselves, as its lirst principle. To me, this appears no other than betraying; the truth, aiul ranking Christianity with every species ofapostacy and t.dse relii^ion which have at any time pre- vailed in the world A clear idea of the nature of self-love, if 1 mistake not, will enable i)!> to determine this question ; and to an- swer the deistical objection without rendering Christianity a mer- cenary system.
Every man may be consiiiered either !*ingly, or connectedly ; either as a being by himself, or as a link in a certain chain of beinp. I'nder one or other of these views every man considers himself, while pursuing his own interest. If the former, this is to make himself the ultimate end of his action.-i, and to love all other being>, created or uncreated, only ns they subserve his interest or his pleas- ure : this is private self-love : this is mean and mercenary, and what we commonly understand by the term sel/islinest. but if the latter, there is nothing mean or selfish in it. He who seeks his own well-be. ns in connexion with the general good, seeks it at he ought to do No man is required directly to oppose his own wel- fare, though, in some instances, he may be required to sacrifice it for the gener.ll good. Neither is it necessary that he should be indifferent towards it. Re:ison, as well as hcripturc, requires u- to love ourselves as we love our neisshbour. To this may be ad- ded, every man is not only a link in the chain of inl(*lli;;riit beings, and so deserving of some regard from himself, as well as from others, hut every m.tn's person, family, and connexions, and still more the concerns of his soul, are, as it were, his own vincyanl. over the interests of which it is his peculiar province to exercise a watchful care. Only let the care of himself and his immediate connexions be in subserviency to the general good, and there i» nothing mercenary in it.
I need not mnlliply arguments to prove th.il the doctrine of rewar'h docs not necessarily tend lo encourage a mercenary spir- it, or that it is consistent with lh«' di.sinterested love of virtue. Lord Shaftesbury himself has ackno«\K-dged this : •' If by the hope of rexvanl." he sav?. " be understood the love and desire of vir-
Chai'ter IV.] A VidTUOUS LIFE. 47
luous enjoyment, or ofllio very practice or exercise ot virtue ia another life, the expectation or hope of this kind is so far from being derogatory to virtue, that it is an evidence of our loving it the more sincerly, and for its own sake."* Tiiis single conces- sion contains an answer to all which his lordship has advanced on the subject : for the rewards promised in the gospel are all exact- ly of the description which he mentions. It is true, they are often represented under the images of earthly things ; but this does not prove that, in themselves they are not pure and spiritual. That there is nothing in them adapted to gratify a mercenary spirit, the following observations will render plain to the meanest capacity.
First : The nature of heavenly enjoyments is such as to admit of no monopoly, and consequently to leave no room for the exercise of private self-love. Like the beams of the sun, they are equally adapted to give joy to a world as to an individual : nay, so far is an increase in the number of the participants from diminishing the quantum of happiness possessed by each individual, that it has a tendency to increase it. The interest of one is the interest of all •; and the interest of all extends to every one.
Secondly : The sum of heavenly enjoyments consists in a holy likeness to God, and in the eternal enjoyment of his favour.f But holy likeness to God is the same thing as " the very practice or exercise of virtue," the hope of which. Lord Shaftesbury acknowl- edges, "is so far from being derogatory to it, that it is an evidence of our loving it the more sincerely, and for its own sake." And as to the enjoyment of the divine favour, a proper pursuit of this object, instead of being at variance with disinterested affection, clearly implies it ; for no man can truly desire the favour of God as his chief good, without a proportionate esteem of his character, and that for its own excellency. It is impossible that the favour of any being whose character we disapprove should be sought as our chief good, in preference to every other object in the universe. But a cordial approbation of the divine character is the same thing as a disinterested affection to virtue.
* Characteristics. Vol. M. pp. 65, 60. + 1 .John iii. 2. Rev. xxi. 3, 4.
,].{ MOTIVES TO lI'Anil.
Thinlly : The only method by which the rewards of the gospel ;irr attainable, faith in Clirist, secures the exercise of disinterested ;ind enlarged virtue. No man has any warrant, from the scrip- tures, to expect an interest in the promises of the gospel, unlets he cordially acquiesce m his mediation. But to acquiesce in this is to acquiesce in the IidIv government of Uod, which it was designed to glorify ; to feel and acknowledge that we deserved to have been made sacrifices to divine displeasure ; to forego all claim or hope of mercy from every sclt"»>h consideration ; and to be willing to receive forgiveness as an act of mere grace, and along with the chief of sinners. In fine, to acquiesce in this is to be of one heart with thr Saviour of sinners, which, our adversaries themselves being judges, is the same thing us to be filled with dcvoledness In rjod and benevolence to men ; and this, if any thing deserves that name, is true, disinterested, and erdargcd virtue.
It is very possible, that the objections which are made by this writer, as well as by Mr. Paine and others, against the doctrine of rcicardsy as being servile and mercenary, niay, after all, in reality be against their counterpart . It does not apjiear to be *' the hope of happiness beyond this life" that excites their disgust, though the uatuie i)t the ('hri:<tiai)'s hap|)iness might be disagreeable to them ; but the fear of being "called to account for the manner in »vhirh they have lived in this world.'* This it is which even the daring author oi The Jc^c of Reason raunot endure to consider as a cer- laiiity, as the thought of it would render him ** the slave of terror." Yet, ^s though he would not have it thouglit that the dread of futu- rity rendered him afTraid of believing it, he alleges another reason : "our belief, on this principle," he says, «* would have no merit, and our best actions no virtue."* In order then to our actions i»eing virtuous, it is necessary, it seems, that we be under no law but that of our own inclination; and this will be loving virtue/or its own sake. This is at once shaking off the divine authority; which if it could be accomplished, might be very agreeable to >-nme men : and if with this they could get fairly rid of a judg-
' A^ of Reason, Part II. pp. 100, 101.
Chapter IV.] A VIRTUOUS LIFE. 49
ment to come, it might be still more agreeable ; but alas, if they should be mistaken !
It is a ftict, that the passions of hope and fear are planted in our nature by Him who made us ; and it may be presumed they are not planted there in vain. The proper exercise of the former has, I conceive, been proved to be consistent with the purest and most disinterested love ; and the same thing is proveable of the latter. The hope and fear against which these writers declaim are those of a slave ; and where love is absent, these, it is granted, are the only effects which the doctrine of rewards and punish- ments will produce. But even here they have their use. Ter- ror is the grand principle by which vicious minds are kept in awe, Without this their licentiousness would be intolerable to society. It is not, however, for the mere purpose of restraint that threaten- ings are exhibited, but to expres'S the displeasure of God against all unrighteousness and ungodliness of men, and his resolution to pun- ish them. Some are hereby taught the evil of their ways to a good purpose, and all are fairly warned, and their perseverance in sin is rendered inexcusable.
Before our adversaries object -to this, they should show the im- propriety of human laws being accompanied with penalties. Let them furnish us with a system of government in which men may be guilty of crimes without fear of being called to account for them: and in which those who are enemies to virtue are to be governed by merely the love of it. If it be improper to threaten sinners, it is improper to punish them ; and if it be improper to punish them, it is improper for moral government to be exercised. But if it be thus in the government of God, there is no good reason to be given whv it should not be the same in human governments ; that is, there is no good reason why servants, unless they choose to do otherwise, should not disobey their masters, children their parents, and pri- vate individuals in a state be continually rising up to destroy all just authority.
The above may suffice to ascertain the weight of Lord Shaftes- bury's objections to the doctrine of rewards ; and now I shall take the liberty to retort the charge, and attempt to prove that the
Vofc. III. 7
50 MOTIVES TO H'art I.
epithets " narrow and seitish/' which he jpplu-s to the Christian sy<teni, proprrly belong to his own.
in his Inquiry concerning Virtite, contnineil in the second vol- ume of his CAarar/ert«/tc«, though he allows it to consist incur beina |«roportionablv aflr«'rted towanls the whole system to which we bear a relation ; (p. 17-) and that this WDrld m;iy be only a part of a more eitended system; (p. tO.) yet he studiously leaves out God ivn the head of it. Amonc all the rr/a/ioiw which he enu- merates, there is no mention of that between ibe creature and the Creator. Flis enlarged and disinterested scheme of morality is at J.tst nothing more than for a creature to r«'^;ud those '' of its own kind, or species:' Not only is all gentleness, kindness, and com- passion to inferior creatures leA out, but the love of C!od is not in it. On the rontrary, it is the professed object of his Inqnirt/, to prove that virtue, gooflness, or moral exrclb-nc*', may exist with- out religion, and even "man Atheist." , p. 6. ) In short, it io manifest that it is thr love of God, and not M'lt'-l(»ve,lo tvhich his lovf of virtue, _/or rY« own mAc, stands opposed. That lor which he pleads is the impious spirit of a child, who disregarding his father'^: favour, pays no attention to his commands, n.v A/s cr>;»f/KiN(/« ; but complies with iheinonly on account of their approving themselves to his own mind, liut this is no other than self-will, which instead of being opposed to self love, is one of its genuine exercise.
" Uur holy religion," fays this sneering writer, lakes but iillb- notice of the most heroic virtues, such as zeal for tlie public, and our country.''* That Christianity takes but little notice of what IS commonly called patriotism, is adnnlled ; and if ].iord Shaftes- bury had been free from that narrowness of mind" which it is his intention here to censure ; yea, if he h.id only kept to his own defi- nition of virtue — " a regard to those of our own kind, or species," he would have taken as little. By the public good, he evidently means no more than the temporal prosperity of a particular coun- try ; which is to be sought at the expense of all other countries with whom it happens, justly or unjustly, to be at variance
• CharacteruUcs, Vol. I. pp. 98, 99.
Chapter IV.] A VIRTUOUS LIFE. 51
Christianity, we acknowledge, knows nothing of this spirit. It is superior to it. It is not natural for a Christian to enter into the antipathies, or embroil himself in the contentions of a nation, however he may be occasiontlly drawn into them. His soul is much more in its element when breathing after the present and future, happiness of a world. In undertakings, both public and private, which tend to alleviate the miseries, and enlarge the com- forts of human life, Christians have ever been foremost : and when they have conceived themselves lawfully called even into the field of battle, they have not been wanting in valour. But the heroism to which they principally aspire is of another kind : it is that of sub- duing their own spirit, doing good against evil, seeking the present and eternal well-being of those who hate them, and laying down their lives if required, for the name of the Lord Jesus.
Such is the " narrow spirit" of Christians ; and such have been their "selfish. pursuits." But these are things which do not em- blazon their names in the account of unbelievers. The murderers of mankind will be applauded before them. But they have enough: their blood is precious in the sight of the Lord, and their names are enbalmed in the memory of the upright.
CHAPTER V,
THE IIVES OF THOSE WHO REJECT THE aOSPEL WILL NOT BEAR A COMPARISON WITH THEIRS WHO FMERACE IT.
No books are so plain as the lives of men ; no characters so leg- ible as their moral conduct. If the principles of a body of men will not bear this criterion, we may expect to hear them exclaim against it as unfair, and uncertain ; but when they have said all, they will endeavour to avail themselves of it, if possible. It is thus that the virtues of idolaters are the constant theme of deistical pan- egyric ; and all the corruptions, intrigues, persecutions, wars, and mischiefs, which of late ages have afflicted the earth, are charged to the account of Christians. It is thus that Christian minis- ters under the name ofpi-iests, are described as mercenary, design- ing, and hypocritical ; and the lives of hectoring profligates praised in comparison of them.* In short, it is thus that Christians are accused of fanaticism, affectation, ingratitude, presumption, and almost every thing else that is mean and base ; and men are per- suaded to become deists, with an assurance that, by so doing, they will " live more consistently, and mor&lly, than by any other sys- tem.!
But let us examine whether these representations accord with fact. Is it fact, that the ancient philosophers of Greece and Rome were virtuous characters ? It is true, that like the Deists, they talked and wrote much about virtue ; and if the latter may be believed, they were very virtuous. " They opposed each other," says Voltaire, " in their dogmas ; but in morality they were all
* Hume's Essays Moral and Political, Essay XXIV. -^ Aje of Reason, Par/ 1, p. 21,
54 CONDUCT OF BELIEVERS [Paut I
agreed.'' After loading each of them with encomiums, he suntis op by affirming, '' There has been no philoi^aphcr in all -.uitiquity who has not been desirous of making men better."* This is a very favorable report ; and, if well tbunded, the writer of the first chapter of the Epistle to (he Romans must not only have dealt largely in calumny, but have possessed the most consummate effrontery, to address such un epis'lc to the citizens of Rome, who from their own knowledge must have been able to contradict him. There are other reports, however, of a very Uillerent complexion.
It is no part of my design to enter minutely into this subject ; tior is it nocessary. Many able writers have proved, from the most authentic sourcet of int'urmalion, that the account given of the heathens by the Apoetle is not exaggerated. An extract or two from their writings will be sufficient for my purpose.
" Lpictctus bids you Innporize, and uonhip the gods iifier the fashion of your country.] Pythagoras forbids you \o pray to God, because you knoxc not lohat is convenient.^ Plutarch commend* Cnto Uticcncis, for killing himself amidst philosophic llioughts, with resolution and deliberation, alter reading Plato on the immor- tality of the soul.§ Cicero pleads for self-murder. Herein he was secontled by Bruttis, Cassius, and others wlio practMcd it. Many of their learned men applauded their opinion and practice. Seneca thus pic.ids for il; ' If thy mind be melancholy and in mis ery, thou m.iyejt put a period to this wretched condition : wherever thou lookesl, there is an end to it. Sec that precipice ; there thou mayest have liberty. Seest thou that sea, that river, that well ? Liberty is at the bottom of it : that little tree ? freedom hangs upon it : thy own neck, thy own throat may be a refuge to thee from such servitude ; yea, every vein of thy body.'il
We maj find in the heathen philoso|)hcrs, customary swearing commended, if not by their precepts, yet by the example^ of their best moralists, Plato, Socrates, Seneca, and Julian the em|»eror ; m whose works uumeroub oaths, by Jupiter, Hercules, the Sun,
* Ij^oraDt Philosopher, p. 60. t Eochiridon, Cap. 38. p. m. 56. \. Diog. Laertius. t Plutarch's Life of Cato, Dcar the eaJ.
I! Dc ira, Lib. 3. Cap. 15. p. no. 319.
Chapter V.] AND UNBELIEVERS. 55
Serapis, and the like, do occur. In the same manner we see the unnatural love of boys recommended.* Aristippus maintained that it was lawful for a wise man to steal, commit adultery, and sacrilege, when opportunity offered ; for that none of these actions were naturally evil, setting aside the vulgar opinion which was in- troduced into the world by silly and illiterate people — that a wise man might publicly, without shame or scandal, keep company with common harlots, if his inclinations led him to it. ' May not a beau- tiful woman be made use of,' he a^iks, ' because she is fair ; or a youth because he is lovely? Certainly they may.'' "j
If, as V^oltaire asserts, it. was the desire of these philosophers to make men belter, assuredly they employed very extraordinary means to accomplish their desire.
What are the lives recorded by Plutarch ? Many of them, no douf)t, entertained a high sense of honour, and possessed a large portion of patriotism. But were either of these morality ? If by this term be meant such dispositions of the mind as are right, fit, and amiable, it was not. Their sense of honour was net of that kind which made them scorn to do evil ; but like the false honour of modern duellists, consisted merely in a dread of disgrace. It induced many of them to carry about them the fatal means of self- destruction : and rather than fall into the hands of an adversary, to make use of them. And as to their patriotism, generally speak- ing, it operated not merely in the preservation of their country, but in endeavours to extend and aggrandize it at the expense of other nations, it was a patriotism inconsistent with justice and good will to men. Add to this, that fornication, adultery, and uO;- natural crimes, were common among them.
As to the moral state of society among heathens, both ancient and modern, we may have occasion to consider this a little more particularly hereafter. At present I would inquire, Is it fact that the persecutions, intrigues, wars, and mischiefs of late ages, are to be charged to the account of Christianity ?
* Juvenal Satyr, II. vcr. 10.
t Diog. Laertiub, Vol. I. p. m 165, 166. gee in Millar's IJistorj of the Topa^ation of Christianity, Vol. 1. p. 63 — 65.
«j6 CONDUCT OF BELIEVERS [Part I
With regard to persecution, nothing is more common with our adversaries than to lay it wholly at our door. They are continu- ally alleging that the heathens all ;igreed to tolenite each other till Christianity arose. Thus writes Shaftesbury,* Hume,t \'oltaire,f Gibbon, § and Paine. II That the heathen tolerated each other be- fore the introduction of Christianity, is allowed ; and they did the tame ai'ter it. It was not against each other that their enmity was directed. In the diversity of their idols, and modes of worship, there were indeed different administrationa, but it was the same lord; whereas in the religion of Jesus Christ, there was nothing that could associate with heathenism, but every thing that threat- ened its utter subversion.
It is allowed also that individual persecution, except in a few iDJ^tanceft, commenced with Christianity: but who began the prac- tice ? Was it Jesus that persecuted Herod and Pontius Pilate ; or they him ? Did Peter and James and John and Paul set up for in- quisitors, and persecute the Jews and Romans ; or the Jews and Koman> them ' Did the primitive Christians discover any disposi- tion to persecute ? By whom was Europe deluged with blood in ten successive persecutions during the first three centuries ; Were Christians the authors of this ? When the church had so far degen- erated as to imbibe many of the principles and superstitions of the heathen, then indeed it began to imitate their persecuting spirit; but not before. When Christ's kingdom was transformed into a king- dom of this world, the weapons of its warlare might be expected t«» become carnal, and le be no longer, as formerly mighdj through God.
The religious persecutions among Christians have been com- pitred to the massacres attending the French Revolution in tbft time of Robespierre. The horrid barbarities of the latter, it has been said by way of apology, " have not even been equal to those of the former." If Deists may be allowed to confound Christian- ity and Popery, 1 shall not dispute the justness of the comparison. There is, no doubt, a great resemblance between the papal and the Intidel opirit ; or rather they are one. Both are the spirit of this
• Characteristicf, Vol. I. p. 18. t Essay on Parties.
I Ifnorant Philosopher, p. 83 t History of Dec. Chap. II. p. SO.
II Age of Reason, Pari II. Pre/ace,
Chapter v.] AND UNBELIEVERS. 57
world, which is averse from true religion. The difTerence be- tween them i? but as that between the wolf and the tiger.* But those who reason thus, should prove that the reformers in religion have been guilty of excesses equal to those of the deistical re- formers in politics. Were there any such assassinations among the Protestants towards, one another, or towards the Papists, as have been wantonly committed by Infidels ? It is true, there were examples of persecution among Protestants, and such as will ever remain a dishonour to the parties concerned ; but those which af- fected the lives of men were few in number compared with the other, and those few, censurable as they are, were not pexformed by assassinations.
Mr. Paine affirms that, " all sects of Christians, except the Qua- kers, have persecuted in their turn." That much of this spirit has prevailed is too true : but this assertion is unfounded. I could name more denominations than one, whose hands, I be- lieve, were never stained with blood, and whose avowed princi- ples have always been in favour of Universal liberty of con- science.
But let us inquire into the principles and spirit of our adversa- ries on this subject. It is true that almost all their writers have defended the cause of liberty, and levelled their censures against persecution. But where is the man that is not an enemy to this practice, when it is directed against himself? have they discov- ered a proper regard to the rights of conscience among Christians 2 This is the question. There may be individuals among them who have ; but the generality of their writers discover a shameful partiality in favour of their own side, and a contemptuous disre- gard of all who have suffered for the name of Christ. While they exhibit persecution in its deservedly infamous colours, they as constantly hold up the persecuted, if found among Christians, in a disadvantaget)us point of view. Mr. Hume allows, that " the
* The resemblance between Popery and Infidelity is pointed out with great beauty and energy in a piece which has ap peared in some of the periodical publications, entitled. The progress of the moderns, in knowledge, refine- ment, and virtue. See Theological Magazine, Vol. I. No. V p. 344, Evan- gelical Magazine, Vol. IV. p. 405.
Vol. III. 8
58 CONDUCT OF BKLIKVER.-* [I'autI.
persecution of Christians in the early ages were cruel ;" but Inys thf blamo chiefly on themselves :* and all tli rough his history nf Kngland he palliates the conduct ol' the per«eciitor<, and repre- sents the persecuted in an unfavourable light. The same may bo said of Gibbon, in his Hixtnn/ of thf fhrlineof the Roman Empire ; of Sh.iftesbury in his Vharnctrriatics ; atHJ indeed of the general- ity of deistical writers. Voltaire, boasting of the wisdom and moderation of (he ancient Romans, says, " Thev never persecu- ted a singlf philosopher for his opinions, from the lime of Uomu- Im«, till the Popes got possession of their powers "t But did they not persecute Christians ' The million? of live« that fell a sacrifice in the first three centuries after the Christian era, are considered as nothing by Voltaire. The benevolence of this apostle of deism feels not for men if thev happen to he believers in Christ. If on Aristotle, a Pythagoras, or a Ciahleo sutTer for their opinions, they are "martyre :" but if a million of French Protestants, *' from a desire to bring back things to the primitive institutes of the ehurch," endure the most cruel treatment, or qui^ their country to escape it, they, according to this writei;, are "weak and obstinate men." Say, reader, are these men friend' to nlij;ous liberty ? To what does aN their declamations ng-.iinst persecution amount but this — that such of them who reside in Christianized countries wish to enjoy their opinions without bein-j; exposed to it.
Till of late Deists have been in »he minority in all the nations of Europe, and have therefore felt th«.' necessity of a free enjoy- ment of opinion. It is not what they have pleaded under those circumstances, but their conduct when in power, that must prore tliem friends to religious liberty. Few men are known to be what they are till they are tried. They and Protestant Dissen- ters, have, in some respects been in a similar situation. Of late, each, in a different country, have become the majority, and the civil power has been intrusted in their hands. The descendants of the Puritans, in the western world, by dispensing the blessings • :'" 'ib»>rtv even to Episcopalians, by whose persecutions their
'* Enaj on Parties in general. t IgDorant Philosopher, pp. 82, 83.
• •
CriAPTER v.] AND UNBELIEVERS. 59
ancestors were driven from their native shores, have shown them- selves worthy of the trust. But have the Deists acted thus in France and other countries which have fallen into their hands ? It is true, we believe them to have been the instruments in the hand of God, of destroying the papal Antichrist ; and in this view we rejoice : howbeit they meant not so. If we judge of their proceedings towards the Catholics in the ordinary way of judging of human actions, which undoubtedly we ought, I fear it will be found not only persecuting, but perfidious and bloody in the extreme.
I am not without hope that liberty of conscience will be pre- sf rved in France ; and if it should, it will be seen whether the subversion of the national establishment will prove, what the ad- visers of that measure wirhout doubt expected, and what others who abhorred it apprehended — the extinction of Christianity. It may prove the reverse, and issue in things which will more than balance all the ills attending the Revolution. These hopes, how- ever, are not founded on an idea of the just or tolerant spirit of infidelity ; but, so far as human motives are concerned, on that regard to consistency which is known to influence all mankind. If the leading men in France, after having so liberally declaimed against persecution, should ever enact laws in favour of it, or in violation of the laws encourage it, they must appear in a most dis- graceful light in the opinion of the whole civilized world.
Not only persecution, but unjust wars, intrigues, and other mis- chiefs, are placed to the acccount of Christianity. That such things have existed, and that men who are called Christians have been deeply concerned in them, is true. Wicked men will act wickedly, by whatever name they are called. Whether these things be fairly attributable to the Christian religion, may be de- termined by a few plain inquiries.
First : Did these evils commence with Christianity, or have they increased under its influence ? Has not the world, in every age with which history acquaints us, been a scene of corruption, intrigue tumult, and laughter ? All that can plausibly be objected to Christianity is, that these things have continued in the world not'
{JO CONDUCT OK BELIEVERS [Part I.
withstanding its iofluence ; and that they have been practiced in a« great a degree by men calling themselves Christians as by any other persons.
Secondly : Are those who ordinarily engage in these practices real Christians ; and do otir adversaries themselves account them so ? They can distingnith, when they please, between sincere and merely nominal Christians. They need not be totd that great numbers, in every nation, are of that religion which happens to prevail at the time ; or rather, that they are of no religion.
Thirdly : Have not the courts of princes, notwithstanding Chri'^tianity may have been the professed reliyion of the land, been generally attended by a far greater pro|>ortion of Deists than of serious Christians; and have not public measures been directed by the counsels ul" the former much more than by those of the lat- ter? It is well known that great ndftbtrs among the nobility aud gentry of every nation consider religion as suited only to vulgai minds ; and therefore either wholly absent themselves from wor- ship, or attend but seldom, and then only to save appearances towards a national establishment, by which provision is made fur llie younger branches of their I'amilies. In other words, they art- unbelievers. This is the description of men by whom public affairs are commonly managed; and to wbum the good or the evil pertain- ing to them, so far a!> human agency is concerned, is to be attribu- ted.
Finally : Great as bavc been the eviU abounding in nations professing Christianity, (and great they have been, and ought greatly to be deplored,) can unbelievers pretend to have given us any hope, at present, of the state of things being meliorated ? It is true, they have t.ilked and written much in this way ; and many well-wishers to the human race have been disposed to gi^e them credit. But it is not words that will prove any thing. Have they done any thing that justifies a hope of refomjation ? No, they themselves, must first be reformed ; or rather to use an appropriate term of their own, regtntrattd. Far be it Iron. me. that, in such a cause as this, I should write under the influence cf national preju- dice, or side with the enemies of civil and religious freedom : but I must say, there never was a representation more necessary than
Chapter V.] AND UNBELlEVEaS. (;j
that which was given in an Address from the Executive Directory of France to the Five Hundred, about the beginning of the year 1796. In this address, they " request the most earnest attention of the Council towards adopting some measure for the regeneration of the public morals." This is the regeneration wanted, and which, having rejected Christianity, they may be ever seeking, but will never be able to obtain. They may continue to revolutionize as long as a party shall be found that wishes for an increase of power, and perceives an opportunity of gaining it j and every par- ty in its turn may talk of " saving liberty :" but never will they be free indeed until they are emancipated in some good degree from the dominion of vice ; and never will this be effected but by a knowledge of evangelical truth.
The friends of legitimate liberty have deeply to regret, that under that revered name has been perpetrated almost every species of atrocity ; and that not only towards individuals, but nations, and nations the most peaceable and inoffensive, whose only crime was that of being unable to resist. Liberty has. suffered more from the hands of Infidels, amidst all their successes and declamations, than from its professed enemies; and still it bleeds beneath theii wounds. Without entering into political disputes, 1 may safely affirm that if ever the nations of the earth be blessed with equal liberty, it will be by the prevalence, not of the pretended illumin- ations of infidel philosophy, but of that doctrine which teaches us to do unto others as we would that others should do unto us.
Finally: Mr. Paine aflirms, that men, by becoming Deists, would " live more consistently and morally than by any other system.'" x\s to living more consistently, it is possible there may be some truth in it : for the best Christians, it must be allowed, have many imperfections, which are but so many inconsistencies ; whereas, by complying with this advice, they would be uniformly wicked. And as to their living more morally, if Mr. Paine could coin a new system of morals, from which the love of God should be excluded, and intemperance, incontinency, pride, profane swearing, cursing, lying, and hypocrisy, exalted, to the rank of virtues, he might very probably make good his assertion.
62 CO.NDLCT OK litLlEVEKS [I'artI.
Mr. I'aine professes to "detest the Bible on account of its ob- scene stories, voluptuous debauchries, cniol executions, and un- relenting vindictiveness."* That the Bible relates such thing?, is true; and every impjirtial history of mankind must do the same.
The question is, whether they be so related as to leave a favour- able impression of them upon the mind of a serious reader. If&o and if the Bible be that immoral book which Mr. Paine represents it to be, how is it that the reading of it should have reclaimed nnl- lions from immondity ? Whether he will acknowledge this, or not, it is a fact too notorious to be denied by impartial observers. Ev- ery man residing in a Christian country will acknowledge, unless he have an end toanswer in saying otherwise, that those people who read the Bible, believe its doctrines and endeavour to form their lives by its precept«, are the most sober, upright, and useful mem- bers of the community ; and, on the other hand, that thuoe who discredit the Bible, and renounce it as the rule of their lives, are geoerallv speaking, nddictetl to the grossest vices ; such as profane swearing, lying, drunkenness, and lewdness. It is very singular, I repeat it, that men, by regarding an immoral book, should learn to practice mondity ; and that others, by disrei^arding it, should learn the contrary.
How is it that, in countries where Chii-<ii.iiiiiv has made pro- gress, men have almost univer>ally agreed in reckoning a true Christian, and an amiable, open, modest, chaste, conscientious, and benevolent character, as the same thing ? How is it also, that fo say of a man, He rejects the Bible, is nearly the same thing, in the account of people in general, as to say, He is a man of a disso- lute life ? If there were not a general connexion between these thing>^, public opinion would not so generally iLS30>;iatc them. Indi- viduals, and even parties, may be governed by prejudice ; but public opinion of character is seldom far from truth. Besides, the prejudices of merely nominal Christians, so far as my observa- tion extends, are equally strong, if not stronger, against those Christians who are distinguished by their devout and seiiouft regard to the sicriplures, than against profei^sed Infidels. How i^
- Afe of Kea*oD, Pari I. p. 12.
CuAFTER v.] AND UNBELIEVERS. . 03
it then to be accounted for, that, although they will call them fana- tics, enthusiasts, and other unpleasant names, yet it is very rare that they reckon them immoral? If, as is sometimes the case, they accuse them of unworthy motives, and insinuate that in secret they are as wicked as others, either such insinuations are not seriously believed, or, if they be, the party is considered as- insincere in his profession. No man thinks that genuine Chris- tianity consists with wicked life, open or secret. But the ideas of infi- delity and immorality are associated in the public mind ; and the association is clear and strong ; so much- so, as to become a ground of action. Whom do men ordinarily choose for umpires, trustees, guardians, and the like ? Doubtless they endeavour to select per- sons of intelligence : but if to this be added Christian principle, is it not of weight in these cases ; It is seldom known, I believe, but that a serious and intelligent Christian, whose situation in the world renders him conversant with his concerns, will i)a\e his hands full of employment. Ask bankers, merchants, tradesmen, and others, who are frequently looking out for persons of probit3' to occupy situations of trust, in whose hands they would choose to confide their property ? They might object, and with good reason, to persons whose religion rendered them pert, conceited, and idle; but would they not prefer one who really makes the Bible the rule of his life, to one who professedly rejects it ? The common prac- tice in these cases affords a sufficient answer.
How is it that the principles and reasonings of Infidels, though frequently accompanied with great natural and acquired abilities, are seldom known to make any impression on sober people ? Is it not because the men and their communications are known ?* How
* It is said of a gentleman lately deceased, who was eminent in the lite rary world, that in early life he drank deeply into the free-thinking scheme. He and one of his companions, of the same turn of mind, often carried on their conversations in the hearing of a religious but illiterate countryman. This gontleman, afterwards becoming a serious Christian, was concerned for the countryman, lest his faith in the Christian religion should have been shaken. One day he took the liberty to ask him, Whether what had so frequently been advanced in his hearing had not produced this effect upon him.' " By no means," answered the countryman, "it never made the least impressioa
G4 CONDUCT OF BELIEVERS t^^ARTl.
is it that «o much is made of tMie falls of Noah, Lot, David, Jonah, Peter, and others ? The same things in healhcii philosophers, or modern unbelievers, would be passed over without notice. All the declamations of our adversaries on these subjects plainly prove that >urh instances with us are more sinfrulnr than with them With us they arc occasional, and afford matter for deep repen- tance ; with them they arc habitual, and furnish employment in the work of pnlliation. The spots on the <(arments of a child attract attention ; but the fdthy condition of the animal that wal- lows in the mire isdisre^rded, as being a thing of course.
The morality. Huch as it i**, which is found among Deists, amounts to nothing more than n little exterior decorum. The criminality of inteution is expressly disowned.* The great body of these writers pretend to no higher motives than a regard to their safety, interest or reputation. .Actions proceeding from these principles must not only be destitute of virtue, but wretchedly <lefeclive as to their influence on the well-being of soriety. If the heart be towards (iod, a sober, righteous, and godly life, become* a matter of choice ; but that which is performed, not for its o»vti lake, but from fear, interest, or ambition, will extend no farther than the eye of man ran follow it. In domestic life it will be but little regarded, and in retirement not at all. Such, in fact, is the character of Infi«leN. " Will you dare to assert," says Linguel, a French writer, in an addre.^s to \'oltaire, "that it is in philosophic families we are to look for models of filial respect, conjugal love, sincerity in friendship, or fidelity amone domestics ? Were you disposed to do so, would not your own conscience, your own expe- rience, suppress the falsehood, even before your lips could otter it?t
apoD me." ''No iinpreMtion upon you I'' saiJ the gentltinan, " wliy, you mu»t kuow that we had rend and thought on these things much more Ihaii you had any opportunity of doing."' "O yes,'' said the other, "but I knew also your maaoer ol living : I knew that to maintain such a coune of conduct, yoa found it nuusary to renounce Cbriitianity."
♦ Volney's Law of Nature, p. 18.
t Linguel was an admirer of Voltaire ; but di«approved of his oppotilion to. Christianity. See his Review of that author's Works, p. 264.
Chapter V.] AND UNBELIEVERS. 05
" Wherever society is established, there it is necessary to have religion : for religion, which watches over the crimes that are se cret, is, in fact, the only law which a man carries about with him ; the only one which places the punishment at the side of the guilt ; and which operates as forcibly in solitude and darkness as in the broad and open face of day." Would the reader have thought it ? These are the words of Voltaire !*
Nothing is more common than fordeistical writers to level their artillery against the Christian ministry. Under the appellation of priests, they seem to think themselves at liberty to load them with every species of abuse. That ihere are great numbers of worldly men who have engaged in the Christian ministry, as other worldly men engage in other employments, for the sake of profit, is true ; and where this is the case, it may be expected that hunting, ga- ming, and such kind of amusements, will be their favourite pur- suits, while religious exercises will be performed as a piece of necessary drudgery. Where this is the case, " their devotion must be feigned, and their seriousness mere hypocrisy and gri- mace." But, that this should be represented as a general case, and that the ministry itself should be reproached on account of the hypocrisy of worldly men, who intrude themselves into it, can only be owing to malignity. Let the fullest subtraction be made of characters of the above description, and I appeal to impartial observation whether there will not still remain in only this partic- ular order of Christians, and at almost any period, a greater num- ber of serious, upright, disinterested, and benevolent persons, than could be found among the whole body of Deists in a succession of centuries.
It is worthy of notice, that Mr. Hume, in attempting to plunge Christian ministers into the mire of reproach, is obliged to descend himself, and to drag all mankind with him, into the same situation. He represents ministers as " drawn from the common mass of mankind, as people are to other employments, by the views of profit ;" and suggests that " therefore they are obliged, on many occasions, to feign more devotion than they possess," which is
* In Sullivan's Survey of Nature. Vol. hi. 9
g6 CONDUCT OF BKLlEVERi (.^'^R^ '
friendly to hypocrisy.* The Icndina; motives of all public officer?, it seems in to agerandize thomselvcs. If Mr. Hume had accepted of a station under government, we can be at no loss, therefore, in judgini; what would have been his predominant principle. How wc;ik , ;(« well as wicked, must that man have been, who, in order to wound the reputation of one dp'«rriplion of men, could point his arrows aeninst the integrity of all ! But the world must forgiFC him. He had no ill design ac^itist them, any more than against himself. It was for the purpo^p of dostroyiup these I'liilistiues, that he has aimed to demolish the tem])lc of human virtue.
Nor is his- anti[»athv, or that of hiii brethren, at all to be wonder- ed at. These are the men who, in every age, have exposed the sophistry of Deists, and vindicated Christianity from their mali- cious asprrsions. It is reasonablt* to suppo-e, therefore, that they will :dwavs be ron«idcred ns lh»'ir natural rneinies. It is no more a matter of surprise that they f>hould he the objects of their in- venive, than that the weapons of nichlly depredators should be pointed against the walrhmen, whose business it is to detect them and expose their nefarious practices.
After all .Mr. Hume pretends to respect " clergymen, who are set ap.irt by the laws to the care of sacred matters ;" and wishes to br understood ns directing his censures only against priests, or those who pretend to power and dominion, and to a superior sanc- tity of character, distinct from virtue and good morals. t It shouhi seem then, that they are dissenting ministers only that incur .Mr. Hiime's displeasure : but if. as he represents them, they be *' drawn to their employment by the views of profit," they cer tainly cannot possess the common understanding of men, since thev could scar'"ely pursue an orrnpation less likely to accomplish their design. Tlie truth is. .Mr. Hume did not mean to censure dissenting ministers only ; nor «lid he feel any respect for clergy- men set apart by the laws. Those whom he meant to spare were such clergymen as were men after his own heart; and the objects
* Essay on National Characten, Note, t Essajs Moral and Political, Essay XII. pp. 107, 108, Note.
Chapter V.] AND UNBELIEVERS. 67
of liis dislike were truly evangelical ministers, whether churchmen or dissenters, who were not satisfied with his kind of morality, but were men of holy lives, and consequently were respected by the people. These are the men against whom the enmity of Deists has ever been directed. As to other priests, they have no other difference with them than that of rivalship, wishing to possess their wealth and influence, which the others are not always the most willing to relinquish. In professing, however, to "respect" such clergymen, Mr. Hume only means to flatter them, and draw them on lo a little nearer alliance with his views. Respect is excited only by consistency of character and is frequently involuntary. A clergy- man of loose morals may be preferred, and his company courted, but repected he cannot be.
As to those ministers against wliom Mr. Hume levels his artil- lery, and against whom ihe real enmity of his party has alwayt^ been directed, there is not a body of men in the world, of equal talents and industry, who receive less, if so little, for their labours. If those who have so liberally accused them of interested motive? gained no more by their exertions than the accused, they would not be so wealthy as many of them are.
Compare the conduct of the leading men among Deists, with that of the body of serious Christian divines. Amidst their declaraa- mations against priestly hypocrisy, are they honest men ? Where is their ingenuousness in continually confounding Christianity and Popery ? Have these workers of iniquity no knowledge ? ' No,' say some, ' they do not understand the difference between genu- ine and corrupted Christianity. They have never had opportu- nity of viewing the religion of Jesus in its native dress. It is po- pish superstition against which their efforts are directed. If they understood Christianity they would embrace it.. Indeed? And was this the case with Shaftesbury, Bolingbroke, Hume, or Gibbon? or is this the case with Paine ? No, they have both seen and ha- ted the light ; nor will they come to it, lest their deeds should be made manifest.
It may be thought, however, that some excuse, may be made for Infidels residing in a popish country; and this I shall not dispute, as it respects the ignorant populace, who may be carried away by
gg , CONDUCT OK BELIEVtRb [I'Aur I.
their leaders; but an it respect* the leaders themselves, it is other wise. The National Assembly ot' France, when they wished to couateract the priestH, and to reject the adoption <ff the Roman Catholic faith as the established religion, could clearly distinguish betwfc«-ii (genuine nnd corrupted Christianity.* Deists can distin- gui^h belwcen Christianity and its abuses, when an end is to be answered by it; and when an end is to be answered by it, they can, with equal facility, confounrl them.
•* Herbert, Ilobbea, Shal'lesbury, Woolstoa,TindaI, Chubb, and Bolingbrokc, are all guilty of the vile hypocrisy of profetssing to love and rov»'rence Christianity, while tiiey are employed in no other design than to destroy it. Such faithless professions, such gross violations of truth. In Christians, would have hern proclaim- ed to the universe by these very writers, as injainous desc>r(iuii> ufprinciple and decency. Is it less infamous in themselves .' All hyputrisv is detestable; but I know of none *o deteiitable us that whii h IS coolly written, with lull premeditation, by a man uf tal- ents, assuming the character of a moral and religioui instructor. Truth is n virtue perfectly defined, mathematically clear, and rompletelv understood by all men of common sense. There can be no baitings between uttering truth and falsehood; no doubt, no mistakes, as between piety and enthusiasm, frugality and partiimo- ny, genero«»itv anil profusion. Tran-.jroMon, tberelore, i-* always a knotvn, definite, deliberate villainy, in the sudden moment of strong temptation, in the hour of unguarded attack, in the flutter and trepidation of unexpected alarm, the Ik'!.1 man may, perhaps, be surpri-'cd in to any sin: but he who can coolly, of steady de- sign, and with no unusual impulse, utter falsehood, and vend hypo- crisy, is not fit Irom tinisheil depravity.''
" The morals of Rochester and Wharton need no comment. Woolston was a gross bla«phemcr. Blount solicited his sister-in- Inw to marry him, and being refused, shot himself. Tindal was originally a Protestant,. then turned Papist, then Protestant again, merely to suit the times; and was at the same time infamous for vice in general, and the total want of principle. He is said to
♦ Mirtbean's Specchc?, \ ol II. [<\>. 269—274.
Chapter V.J AND UNBELIEVERS. 09
have died with this prayer in his mouth, ' If there be a God, I desire that he may have mercy on me.' Hobbes wrote his Leviathan to serve the cause of Charles I. but finding him fail of success, he turned it to the defence of Cromwell, and made a merit of this fact to the usurper; as Hobbes himself unblushingly declared to Lord Clarendon. Morgan had no reg ird to truth, as is evident from his numerous falsifications of scripture, as well as from the vile hypocrisy of professing himself a Christian in those very writings in which he labours to destroy Christianity. Voltaire, in a Letter now remaining, requested his friend D'Alembert to tell for him a direct and palpable lie, by denying that he was the author of the Philosophical Dictionary. D'Alembert, in his answer, in- formed him that he had told the lie. Voltaire has, indeed, ex- pressed his own moral character perfectly in the following words: ' Monsieur Abbe, I must be read, no matter whether 1 am believed or not.' He also solemnly professed to believe the Catholic reli- gion, although at the same time he doubted the existence of a God. Hume died as a fool dieth. The day before his death he spent in a pitiful and affected unconcern about this tremendous subject, playing at whist, reading Lucian's Dialogues, and making silly attempts at wit, concerning his interview with Charon, the heathen ferry-man of Hades."*
Collins, though he had no belief in Christianity, yet qualified himself for civil office by partaking of the Lord's supper. Shaftes- bury did the same : and the same is done by hundreds of Infidels to this day. Yet these are the men who are continually declaim- ing against the hypocrisy of priests ! Godwiri is not only a lewd character, by his own confession; but the unblushing advocate of lewdness. And as to Paine, he is well known to have been a pro- lane swearer, and a drunkard. We have evidence upon oath that " religion was his favorite topic when intoxicated;''! and from the scurrility of the performance, it is not improbable that he was fre- quently in this situation while writing his Jlge of Reason.
* The last two paragraphs are taken from Dr. Dwiglit's excellent Discour- ses on The Nature and Danger of Infidel Philosophy, pp. 45—47.
t See Trial of T. Paine, at Guildhall, for a Libel, .tc. p. 43.
70 CONDUCT OF BELIEVERS [Part I
I shall conclude this catalogue of worthies with a brief abstract of the Confesgions of J. J. Rousseau. After a good education, in the Protestant religion, he was put apprentice. Finding his situ- ation disaijreeable to him, he felt a strong propensity to vice; in- clining him to covet, dissemble, lie, and at length to steal; a pro- pensity of which he was never able afterwards to divest himrelf. *' I have been a rogue,'' says he, " and am so still sometimes, fur tnlles which I had rather take than ask for/'*
He abjured the protestant religion, and entered the hospital of the Catechumens at Turin to be instructed in that of the Catholics; " For which in return," sjiys he, •' I was to receive subsistence. From this interested conversion," he adds, '^ nothing remained but the remembrance of my having been both a dupe and an apos- tate. " t
After this, he resided with a .Madame de Warrens, with whom he " lived in the greatest possible f.inuliarity."' This lady often suggested, that there would be no justice in the Supreme Being, should he be strictly just to us ; because, not having bestowed what was necessary to make us essentially good, it wuuld be re- quiring more than he had given. She was, nevertheless, a very good Catholic, or pretended at lea«t to be one, and certainly de- sired to be such. If there had been no Christian morality estab- hshed, Kosseaii supposes she would have lived as though regulated by its principles. All her morality, however, was subordinate to the principles of M. Tavel ; (who first seduced her from conjugal t"idelily by urging, in effert, that expoture was the only crime,) or rather, she saw nothing in religion that contradicted them. Kos- seau was (at enough from being of this opinion ; yet he confessed he dared not combat the arguments of the lady : nor is it supposa- ble he could, as he appears to have been acting on the same prin- ciples at the time. '"Finding in Aer," he adds, '' all those ideas / had occasion fur to secure me from the fears of death, and its fu- ture consequences, I «trew confidence and security from this source." \
• Coofessions, London Ed. 1796, Vol. I. pp. 52, 55, 68. t Vol. I. pp. 125, 126. X Vol. 11. pp. 88, 103— IOC
Chapter V.] AND UNBELIEVERS. 71
The writings of Port Royal, and those of the Oratory, made him half a Jansenist ; and notvvitlistandingall his confidence, their harsh theory sometimes alarmed him. A dread of hell, which, till then, he had never much apprehended, by little and little disturbed his security, and bad not Madame de Warrens tranquilized his soul, would at length have been too much for him. His confessor also, a Jesuit, contributed all in his power to keep up his hopes.*
After this, he became familiar with another female, Theresa. He began by declaring to her that he would never either abandon or marry her. Finding her pregnant with her first child, and hearing it observed in an eating house, that he who had best filled the Fou7tdllng Hospital, was always the most applauded, " I said to myself," he tells us, " since it is the custom of the country, they who live here may adopt it. I cheerfully determined upon it without the least scruple : and the only one I had to overcome was that of Theresa ; whom, with the greatest imaginable diffi- culty, I persuaded to comply." The year following a similar in- convenience was remedied by the same expedient : no more re flection on his part, nor approbation on that of the mother. " She obliged with trembling. My fault," says he, " was great ; but it was an error."!
He resolved on settling at Geneva : and, on going thither and being mortified at his exclusion from the rights of a citizen by the profession of a religion different from his forefathers, he determin- ed openly to return to the latter. "I thought," says he, "the gospel being the same for every Christian ; and the only differ- ence in religions the result of the explanations given by men to that which they did not understand, it was the exclusive right of the sovereign power in every country to fix the mode of worship, and these unintelligible opinions ; and that, consequently, it was the duty of a citizen to admit the one, and conform to the other, in the manner prescribed by the law." Accordingly, at Geneva he renounced Popery.j
-^ Vol 11. p, 127. t Part II. Vol, I. pp. 123. 154, 155. 183. 187. 315. t Part II. Vol. I. pp. 263. 264.
12 CO.NDUf:T OK BFLIKVERS ANU UNBELIEVERS. [PartI.
Alter passing twenty years with Theresa, he made her his wife.
He appears to have intrigued with a Madame de H . Of his
desires after lliat lady he says, "Guilty without remorse, I soon became so without measure."*
Such, :tccording to his own account, was the life of uprightness ;ind honour which was to expiate for a theft which he had commit- ted whcnu young man, and laid to a female servant, by which she lost her place and character.! Such was Kosseaii, the man whom the rulers of the F>ench nation have delighted to honour ; and who, for writing this account, had vanity and presumption to cx- jicct the applau.se of his Creator. " Whenever tfio last trumpet shall sound," says he, " 1 will present myself before the sovereign ludgo, with this book in my hand, and loudly proclaim, Thus have I actetl ; these were my thoughts ; such w.is I. Power eternal ! .Assemble round thy throne the innumerable throng ot my fi'llow-mortaU. Let them listen to my tonfe*sions, let them blush at my depravity, let them tremble at my sufferings, let each m his turn exj>ose, witli equal sincerity, the failings, the wander- ings of his heart ; and, if he dare, aver, I was better than that
• Vol. I. pp. 311.378. t \ ol. I. pp. 1 Jj- 100. IVul.l.p.l.
CHAPTER Vl.
CHRISTIANITY HAS NOT ONLY PRODUCED GOOD EFFECTS IN THOSt WHO CORDIALLY BELIEVE IT, BUT HAS GIVEN TO THE MORALS OF SOCIETY AT LARGE A TONE, WHICH DEISM SO FAR AS IT OPE- RATES, GOES TO COUNTERACT.
No man walks through life without a rule of some kind, by which his conduct is directed, and his inclinations restrained- They who fear not God are influenced by a regard to the opinions of men. To avoid the censure, and gain the applause of the public, is the summit of their ambition.
Public opinion has an influence, not only on the conduct of in- dividuals in a community, but on the formation of its laws. Legis- lators will not only conform their systems to what the humours of the people will bear, but will themselves incline to omit those vir- tues which are the most ungrateful, and to spare those vices which are the most agreeable.
Nor is this all: so great is the influence of public opinion that it will direct the conduct of a community against its own laws. There are obsolete statutes, as we all know, the breach of which cannot be punished: and even statutes which are not obsolete, where they operate against this principle, have but little efi"ect; witness the connivance at the atrocious practice of duelling.
Now, if public opinion be so potent a principle, whatever has a prevailing influence in forming it, must give a decided tone to what are considered as the morals of a nation. I say, to what are con- sidered as the morals of a nation: for, strictly speaking, so much of the love of God and man, as prevails in a nation, so much morality is there in it, and no more. But, as we ran iud.?"^ of lovr only by
\'-)L. \l\. ' 10
74 KKKECTS OF CHRISTIANITY | eART I
its expressions, we call those actions moral, thouj^h it is possible their morality may be only counterfeit, by which the love of God and man is ordinarily expressed. If we perform those actions which are the ordinary expressions of love, from some other mo- live, our tjood deeds are thereby rendered evil in the sight of Him who views things as they are : nevertheless what we do may be equally beneficial to society as thouijli we acted from the purest motive. In this indirect way Christianity has operated more than •my thing that has been railed by the name of religion, or by any other nnuie, towards meliorating the state of mankind.
It li;is been observed, and with great propriety, that, in order to know what religion has done for an individual, we must consider what he wouKl have been without it. The same may be said of a nation, or of the world. What would the nations of Europe have been at this lime, if it had not been for (he introduction of Cbristi- aoily ? It cannot rcasomihly be prflendod that they would have been in any better situation, as to morality, than that in which they were previously to this event : for there is no instance of any peo- ple haviii;; by their own eflorts, emerged from idolatry, and the immornlities which attend it. .Now, as to what that state was, some outice has been taken already, so far as relates to the princi- ples and lives of the old philo^uphem. To this I shall add a brief review of the state of society among them.
Great praises are bestowed by Plutarch on the customs nnd manners of the iMciHctnonians. Yet the same writer acknowl- edges, that theft %fns encoura;;ed in their children by a law ; and that in order to '* sharpen their wits, to render them crafty and subtle, and to train them up in nil i>orts of wiles and cunning, watchfulness and circumspection, whereby they were more apt to icrve them in their wars, whirh was upon the matter the whob* profession of this C^jmrnonwealtii. .Xnd if at any time they Were taken in the act of steiding, they wore most certainly punished with rods, and, the penance of l'«sting ; not because they esteemed the stealth crimiii:d, but because they wanted skill and cunning in the management and conduct of it."* Hence, as might be expected, and as Herodotus observes, their actions were gei:- * Plnfarch'« Moral?, Vol. I. p. 96.
Chapter VI.] ON THE STATE OF SOCIETY. ^5
erally contrary to their words ; ami there was no tiependance upon them in any matter.
As to their chastity, there were common baths in which the men and women bathed together ; and it was ordered that the young maidens should appear naked in the pubhc exercises, as well as the young men, and that they should dance naked with them at the solemn festivals and sacrifices. Husbands also were allowed to im- part the use of their wives to handsome and deserving men, in order to the producing of healthy and vigorous children for the Commonwealth.
Children which were deformed, or of a bad constitution, were murdered. This inhuman custom was common all over Greece ; so much so, that it was reckoned a singular thing among the The- bans, that the law forbad any Theban to expose his inlant, under pain of death. This practice, with that of procuring abortion were encouraged by Plato and Aristotle.
The unnatural love of boys was so common in Greece, than irt many places it was sanctioned by the public laws, of which Aristot- tle gives the reason : namely, to prevent their having too many children. Maximus Tyrius celebrates it as a most singular heroic act of Agesilaus, that, being in love with a beautiful barbarian boy, he suffered it to go no farther than looking at him and admiring him. Epictetus also praises Socrates in this manner : " Go to Socrates, and see him lying by Alcibiades, yet slighting his youth and beauty. Consider what a victory he was conscious of obtain- ing ! What an Olympic prize ! So that, by heaven, one might justly salute him, Hail, incredibly great, universal victor 1" What an implication does such language contain of the manners of those times !
The Romans were allowed by Romulus to destroy all their female children, except the eldest : and even with regard to their male children, if they were deformed, or monstrous, he per- mitted the parents to expose them, after having shown them to live of their nearest neighbours. Such was their cruelty to their slaves, that it was not unusual for their masters to put such of them as were old, sick, and infirm, into an island in the Tiber, where they left them to perish. So far did some of them carry their
7*; EFFECTS OF CFIRiSTIAMTY [Part 1.
luxury and wantonness as to drown thcnn in the fish-ponds, that they mifiht bo devoured by the fish, to make the flesh more delicntc !
Gladintory sfiotrt uere comnmn iinmnc: them; in uhirh :i number of slaves were eng;»gcd to fight for the Hiverjiion of tht multitude, till each one slew or wis sj lin by hi* ant.ipoiiist. Of tht-se brutish exercises the jtfopio wi-re extremelv f'nd ; fv n ilie vvomfii ran eagerly after them, taking pleasure in peeing the couit>aia!us kdl one another, desirous only that they should fall genteelly, or in an agreeable attiliulc I Thi-y wt'ie exhibito«l al lb-- fiiii i! of great and rich men, ;i!id on m my other occasions. So frequent did they become, th;il no war. it is said, rnu!-ed such slaughter of man- kind a« did lhf-4' >.port» of pleasure, throughout llic several prov- inces of the Human empire.
That odious and unnatural vi(<\ whi<h prevailed among tbr Greeks, was also common among the Knmans. Cicoro introduces, without any m-irk of disapprobation, Cotta, u man of the fir«<l rank and genius, frrrlv and (amiliarly <»wning to other Romans of tin- same quditv, that worse than beastly vice as prartixpil by him-^elf. and quoting the authorilien of ancient philosophers in vindication of it. It appr.ir* nls<} from Seneca, that in his tim»* it wa< practised nt Kome, opt-nly and without sh.ime. He s|>eaks of flocks and troop» of boys, distinguished by their colours and nations, and that great care was taken to train them up f«)r that detestable employ- ment.
The religious rites performed in honor of Venus, in Cyprus, and at .'Vpliar, on Mount Libanus, ronsisteil in lewilne^s of the ^ro^s(•^t kinds. 'I'he young people, of both sexes, crowded from ill parts to those sinks of pollution; and. filling the groves and temples with their shaiuck-ss practises, committed whoredom by thousands, out of pure devotion.
All the Babylonian women were obliged to prostitute them- selves once in their lives, at the temple of Venus or Mylitfa. to the first man that a^kcd them: and the money earned by this means was always esteemed sacred.
Haman sncrifices were offered up in almost all heathen coun- tries. Children were burnt alive by their parents, to Haal, Mo- loch, and other deities. The Carthaginians, in times of public
Chapter VI.] ON THE STATE OF SOCIETY. 77
calamity, not only burnt alive the children of the best families to Saturn, and that by hundreds, but sometimes sacrificed themselves in the same manner, in great numbers. Here in Britain, and in Gaul, it was a common practice to surround a man with a kind of wicker-work, and burn him to death, in honor of their Gocis.*
In addition to the above, Mr. Hume has written as follows: " What cruel tyrants were the Romans over the world, durini!; the time of their Crmmonwe ilth ! It is true, they hatl laws to prevent oppression in their proviucial tnagistrates; but Gicero itiforins us that the Romans could not better consult the interest of the prov- inces than by repealing these very laws. For in that case, says he, our magistrates having entire impunity, would plunder no more than would satisfy their own rapaciousness: whereas, at present, they must also satisfy that of their judges, and of all the great men of Rome, of whose protection they stand in need."
The same writer, who certainly was not prejudiced against them, speaking of their Commonwealth in its more early times, farther observes, " The most illustrious period of the Roman his- tory, considered in a political view, is that between the beginning of the first and the end of the last Punic war; yet at this very time, the horrid practice of poisoning was so common, that during part of a season, a praeldr punished capitally, for this crime, above three thousand persons in a part of Italy; and found informations of this nature still multiplying upon him! iSo depraved in private life," adds Mr. Hume, " were that people, wliom, in their histo- ry, we so much admire."!
From the foregoing facts, we may form some judgment of the justness of Mr. Faine's remarks: " We know nothing," says he, " of what the ancient Gentile world was before the time of the Jews, whose practice has been to calumniate and blacken the char-
* The authorities on which this brief statement of facts is founded, may be seen in Ur. LelanJ's Advantages ami Necessity of the Cliristian RevelatioR, Vol. II. Part II. Ciiap. III. IV. where the subject is mors particularly handled. See also, Deism Revealed, Vol. I. pp. 77, 78.
+Essay on Politics a Science.
78 tFFECTS OF CIIRFSTIAMI V [Iart I.
actcr of all other Dutious. As fur as we kno»v to the contrary, the\ were a ju.st :md inonil jteoplt-, ami not addicted, like the Jews, to cruelty and revenge, but of whose profession of faith we are un- acquainted. It appears to have been their custom to personify both virtue and vice by statues and images, as is done now-a-days by statuary and painting: but it docs not fullow from this that they worshipped them any more than we do."*
Unless heathens, before the time of the Jews, were totally diJ- ferent from what they were in all after a^es, there can be no rea- sonable doubt of their worshipping a plurality of deities, of which images were su|)po«»fd to be the representations. Mr. I'aine him- self allows, and that in the same performance, that prior to the Christian era they were *' idolaters, and had twenty or thirty thousand pods."t Yet, by his manner of !<peaking in this place, he maniffstly wishes to insinuate, in behalf of all the heathen na- tions, that ihey mi;;ht worship iilols no more than we do. It might be worth while for this writer, methinks, to bestow a little more attention to the improvement of his mi-mory.
With respect to their being "just and moral people," unless they were (■\trem<'ly diflTtTcnt before the time of the Jeirs from what they were in ail alh'r ages, thcie can be no reasonable duubt of their being what the sacred writers hare represented them. It those writers have said nuthing worse of them than has been said by the most early and authentic historians from among themselve*. it will be easy for an impartial reader to deride whether heathens have bt^en " calumniated and [darkened" bv tlie Jewish writers, or the Jewish writers by .Mr. I'iune.
But it is not by the state of the ancient heathens only that we discover the importance of Christianity. A large part of the worM id still in the same condition; and the same immoralities abound among tlioin, which are reported to have abounded among the Greeks and Romans.
I am aware that deislical writers have laboured to hold up the modem, as well as the ancient heathens, in a very favourable light. In various anonymous publications, much is said of their
• A?e of Reason, Pari 11. pp. 39, 40. + Ibid, p :.
Chapter VI.] ON THE STATE OF SOCIETV. 79
simplicity and virtue. One of them suggests, that the Chinese are so "superior to Christians in relation to moral virtues, that it may seem necessary that tljey should send missionaries to teach us the use and practice of Natural Theology, as we send missionaries to them to teach them Revealed Religion."* Yea, and some who wish to rank as Christians, have, on this ground, objected to all missionary undertakings among the heathen. Let us examine this matter a little closely.
Almost all the accounts which are favourable to heathen virtue, are either written by the adversaries of Christianity, and with a design to disparage it; or by navigators, and travellers, who have touched at particular places, and made their reports according to the treatment they have met with, rather than from a regard to universal righteousness. An authentic report of the morals of a people, requires to be given, not from a transient visit, but from a continued residence among them ; not from their occasional treat- ment of a stranger, but from their general character ; and not from having an end to answer, but vvith a rigid regard to truth.
It is worthy of notice, that the far greater part of these repre- sentations respect people with whom we have little or no acquain- tance ; and therefore, whatever the truth may be, are less liable to contradiction. As to China, Hindostan, and some other parts of the world, vvith whose moral state we have had the means of acquiring some considerable degree of knowledge, the praises bestowed on them by our adversaries have proved to be unfound- ed. From the accounts of those who have resided in China, there does not seeem to be much reason to boast of their virtue. On the contrary, their morals appear to be full as bad as those of the ancient heathens. It is allowed, they take great care of their out- ward behaviour, more perhaps than is taken in any other part of the world besides ; th;it whatever they do or say is so contrived that it may have a good appearance, please all, and offend none ; and that they excel in outward modesty, gravity, good words, courtesy, and civility. But, notwithstanding this, it is said that the sin against nature is extremely common — that drunkenness is
' Christianity as old as the Creation, pp. 366, 36T.
80 l.FFLCTb UF ClIUIaTlAMTV |Pari I
considered as no crime — that every one lakts as many concubines as he can keep — that many ol' the common people pawn their wives in time of oeed ; and some lend them for a month, or more, or less, according as they agree — that marriage is dissolved on the most trillmg occasion* — that sons and daughters are sold whenever their parents pleise, and that is frequently — that many of the rich, ;is well as the poor, when they are delivered of dauj^hters, stifle and kill them — that tliosf « ho are more tender-hearted will leave them under a ves>el, where they expire in great misery — and finally, that niitwith>-tai)>lin<; this, they all, except the learned, plead hum.tnity and compi^-^ion against killing other living crea- tures, thinking it a cruel thin;; to take that life which they cannot give. .Munlescpiieu say, '• The Chinese, whose whole life is gov- erned by the established rites, are the most void of common hon- esty of any people upon earth ; and the laws, though they do not allow them to rob or to s|ioil by violence, yet permit them to cheat and defraud." With this agrees the account given of them in Lord Anson's Voya^et, and by other navigators — that lying, creat- ing, stealing, and all the little arts of chicanery abound among them; and that, if you detect them in a friud, they calmly plead tfu custom oj the cuuniry.* ^uch are the peiple by whom we are to be t.i»;:ht the use and practice of natural theology !
If credit could be given to what some writers have advanced, we niii^ht suppose the moral philosophy and virtuous conduct of the llinduus to be worthy of being a pattern to the world. The rules by which they govern their con:!ucl are, a* we have been told. *• Not to tell file t des, nor to utter any thing that is untrue ; nottO'teal any thing from others, be it ever so little ; not to de- fraud any ly their cunning, in bargun;*, or contracts ; not to op- press any when they have power to do it."t
Very opposite accounts, however, are given by numerous and respectable witnesses, and who do not appeir to have written under the influence of prejudice. I shall select but two or three.
* See LelanJ's Advantages and Necessity of Revelation, Vol. II Part II. Cbap. IV.
' Harris's \0ya5cs and Travels, Vol. I. Chap. II. • 11, 1'.'.
Chapter VL] ON THE STATE OF SOCIETY. §1
Francis Bernier, an intelligent French traveller, speaking of the Hindoos, says, " I know not whether there be in the world a more coTetous and sordid nation. — The Brahmins keep these people in their errors and superstitions, and scruple not to commit, tricks and villainies so infamous, that 1 could never have believed them, if I had not made an ample inquiry into them."*
Governor Hol'.vell thus characterizes them: "A race of peo- ple, who, from their infmcy, are, utter strangers to the idea of common faith and honesty."— :•" This is the situation of the bulk of the people of Indostan, as well as of the modern Brahmins : amongst the latter, if we except one in a thousand, we give them over measure. The Gentoos in general are as degenerate, super- stitious, litigious, and wicked a people, as any race of people in the known world, if not eminently more so ; especially the com- mon run of Brahmins ; and we can truly aver, that, during almost five years that we presided in the Judicial Cutchery Court of Cal- cutta, never any murder, or other atrocious crime, came before us, but it was proved in the end a Brahmin was at the bottom ofit."t
Mr. afterwards Sir John Shore, and Governor General of Ben- gal, speaking of the same people, says, "A man must be long acquainted with them before he can believe them capable of that barefaced falsehood, servile adulation, and deliberate deception, Avbich they daily practice. — It is the business of all, from the Ryott to the Dewan, to conceal and deceive ; the simplest matters of fact are designedly covered with a veil, through which no human understanding can penetrate." |
In perfect agreement with these accounts are olhers which arc constantly received from persons of observation and probity, now residing in India. Of these the following are extracts : '' Lying, theft, whoredom, and deceit, are sins for which the Hindoos are notorious. There is not one man in a thousand, who does not
*■ Voyag;es de Francois Bernier, Tome I. pp. 150. 162. ct Tomr II. p. lO"-.
T Holwell's Historical events, Vol. I. p. 228. Vol. II. p. 151.
X Parliamentary Proceedintrs against Mr, Ha?tin»?, Appei^tlix (o Vol. II. \-. 65.
Vol. III. 11
8:2 KFFECTS) UJ- CHKI&TIAMT^ [tAKi 1
mjike l}i"g Ills constant practice. Their thoughts of God are sn very light, that they only consider him as a sort of plaything. Avarice and servility are so united io almost every individual, that ('heatint;, juggling, and lying, are esteemed no sins with them ; and the best among them, though they speak ever so great a false- hood, yet it is not considered as an evil, unless you first charge them to speak tlie truth. When they defraud you ever so much, and you char<^e them with it, liiey coolly answer. It is the custom of tlie country — In tngland, the poor receive the benefit of the gos- pel, in being (cd and clothed by tliose who know not by what principles they are moved. For when the gospel is generally ac- knowledced in a lan<l, it puts some to fear, and others to shame ; so llint to relieve their own smart they provide for the poor: but here, O miserable state ! I have found the pathway stnp{>cd u|> by ."^ick and wounded people, perishing with hunger ; and that in a poj)ulous n«'ighbourhood, where numbers pass by, some singing, others talking, but none showing niLicy : as lliijui;h lln'V wer<- dying weeds, and not dying men."*
Comparing these account.**, a roader might be apt lu su|)po'-< tliat the people must have greatly degenerated since their law<; were framed ; but the truth is, the laws are nearly a.s corrupt as ;he people. Those wImj examine the Hindoo Code,] will find them so; and will perceive (hat there is scarcely a 9]iecics of wick- udnCbS which they do not tolerate, especially in favour o( tlte Urahmuiis, of wliich order of men, it may be presumed, were the lirst framers of the constitution.
Let the reader judge, from this eicample uf the limduus, what degree of credit is due to antichri«tian historians, when they under- take to describe the virtues of heathens.
From this brief statement of fact.", it is not very dithcult to per- ceive somewhat of that which Christianity has accomplished witii regard to the general state of society. It is by n-i iri<aiis denied
* PerioJical Account* i.l the' Baptiit Mission, Xo.I!. |). IZ'J. .No. III. p J 'J 1.230. No. IV. p. S9 1.
t Tran>l:»teil Irotn the Shau'crit. ao'l p'ibliilieil ia 1773.
Chapter VI.] ON THE STATE OF SOCIETY. 83
that the natural dispositions of heathens, as well as other men, are various. The scriptures themselves record instances of their amiable deportment towards their fellow-creatures.* Neither i? it denied that there are characters in christianized nations, and that in great numbers, whose wickedness cannot be exceeded, nor equalled, by any who are destitute of their advantages. There is no doubt but that the general moral character of heathens is far less atrocious than that of Deists who reject the light of revelation, and of multitudes of nominal Christians who abuse it. The state of both these descriptions of men, with respect to unenlightened pagans, is as that of Chorazin and Bethsaida with respect to Sodom and Gomorrha. But that for which I contend is, the effect ot Christianity upon the general state of society. It is an indisputable fact, that it has banished gross idolatry from every nation in Eu' rope. It is granted, that where whole nations were concerned, this effect might be at first accomplished, not by persuasion, but by force of arms. In this manner many legislators thought they did God service. But, whatever were the means by which the worship of the one living and true God were at first introduced, it is a fact that the principle is now so fully established in the minds and consciences of men, that there needs no force to prevent the return of the old system of polytheism. There needs no greater proof of this than has been afforded by unbelievers of a neighbor- ing nation. Such evidently has been their predilection for pagan manners, that, if the light that is gone abroad among mankind per- mitted it, they would at once have plunged into gross idolatfy, as into their native element. But this is rendered morally impossi- ble. They must be Theists or Atheists; Polytheists they can^ not be.
By accounts, which from time to time have been received, it appears that the prevailing party in France have not only labored to eradicate every principle of Christianity, but, in one instance, actually made the experiment for restoring something like the old idolatry. A respectable magistrate of the United States, t in his Address to the Grand Jury in Luzerne County^ has stated a few
*Oen. xxiii. tjudge Ru»h
;;4 EFFECTS OF CHRISTIANITY [Part I.
of these fjcts to the public. "Infidelity," says he, '* having go\ jtossewion of the power of the Slate, every nerve was exerted to 4-iVace from the tniud all ideas: of reliuion and morality. The doc- trine of the immortality of the soul, or a future state of rewards and punishments, so es!$eiitial to the preservation of order in soci- ety, and to the prevention of crimes, was publicly ridiculed, and the peaple tau;;fit to believe that death was an everlasting sleep."
" i'hey ordered the words ' Temple of Koa«on' to be inscribed on the churches, in contempt of the doctrine of revelation. Athe- istical and licentious Homilievhave been publi>ihed in the church- es, instead of the old service; and a ludicrous imitation of the Greek mythology exhibited, under the title of the ' Religion o! Reason.' Nay, they have gone so far as to dress up a common strumpet willi the most finlastic decorations, whom they blasphe- mously styled, ' The Guddess of Keason,' and who was carried to church on the shoulders of some Jacobins selected lor the puqiose, e&corted by the National (iuards and the constituted authorities. ^Vhen they got to tin! church, the strumpet was placed on the altar erected fur the purpose, and harangued the people, who, in return, professed the doepeht adoration to her, and sung the Car- uiaipiolf, and other !"»ngs, by way of worshippuig her. This hor- rid scene — almost too horrid to relate — was coocludf^d by burning the prayer-book, coniessional, and every thing appropriated to the use of public worship; numbers, in the mean tunc, danced round the (lames, with every appearance of frantic and infernal mirth."
These things sufficiently express the inclinations of the parties concerned, and what kind of ble«*ings the world is to expect from ulbeisticnl philosophy. But all attempts of Ibis kind are vain: the mind? of men li;roiij;hout Kurnpe, if I may for onre use a cant term of their own, are too cnliahtetird to stoop to the practice of such fooleries. We have a gentlemen in our own country, who appears to be a sincere evolee to the pagan worship, and who, it ^eems, would wish to introducL- it; but, as far as I can learn, all the success which he has met with, is to have obtained from the public the honorable apjiellation of the Gentile Priest.
Whatever we are, and wiiiitever we may be, gioss idolatry, I presume, may be considered as banished from Europe; and.
Chapter VI.] ON THE STATE OF SOCIETY. 8.5
thanks be to God, a number of its attendant abominations, with various other immoral customs of the heathen, are, in a good meas- ure, banished with it. We have no human sacrifices; no gladia- tory combats ; no public indecencies between the sexes; no law that requires prostitution; no plurality or community of wives; no dissolving of marriages on trifling occasions; nor any legal mur- dering of children, or of the aged and infirm. If unnatural crimes be committed among us, they are not common ; much less are they tolerated by the laws, or countenanced by public opinion. On the contrary, the odium which follows such practices is sufficient to stamp with perpetual infamy the first character in the land. Rapes, incests and adulteries, are not only punishable by law, but odious in the estimation of the public. It is with us, at least in a consid- erable degree, as it was in Judea, where he that was guilty of such vice?, was considered as a fool in Israel. The same, in less degrees, may be said of fornication, drunkenness, lying, theft, fraud, and cruelty; no one can live in the known practice of these vices, imd retain his character. It cannot be pleaded in excuse with us, as it is in China, Hindostan, and Otaheite, that such things
ARE THE custom OF THE COUNTRY.
We freely acknowledge, that if we turn our eyes upon the great evils which still exist, even in those nations where Christianity has had the greatest influence, we fit:d abundant reason for lamenta- tion: but, while we lament the evil, there is no reason that wo should overlook the good. Comparing our state with that of for- mer times, we cannot but with tliankfulnoss acknowledge, Wlua hath God wrought !
I can conceive of but one question that can have any tendency to weaken the argument arising from the foregoing facts: viz. Jrc they the eifecls of Christianity '/ If they be not, and can be fairly accounted for on other principles, the argument falls to the grownd: but if they be, though Shaftesbury satirize, Hume doubt, Voltaire laugh, Gibbon insinuate, and Paine pour forth scurrility like a tor- rent, yet honest men will say, Aa evil tree bringeth not forth good fruit: If this religion zcere not of God, it could do nothing.
If there be an adequate cause, distinct from Christianity, to which these effects may be ascribed, it becomes our adversaries^
8ti KFKECTS OF CHRISTlANII Y I'art I
to state if. iMcnnHhilc, I mny observe, tliey arc not ascribnble to any thing besides Christianity that has borne the name of religion. As to that of the ancient heathens, it had no manner of relation to morahty. The priests, as Dr. Leiand has proved, " made it not their business to teach men virtue."* It is the same with modern heathens: their rehgion has nothing of morality pertaining to it. They perform a rouni of •<uperstilious observances, which pro- duce no good effect whatever upon their lives. What they were yesterday, they are to-day; no man repenteth himself of his wick- edness, saying, \V hat have 1 done ! Nor is it materially different with MahomeUins. 'i'hcir religion, though it includes the acknowledg- ment of one living and true God, yet, rejecting the Messiah as the Son ofCiod, and attaching them to a bloody and lascivious impostor, pro<luces no good elTcct upon their morals, but leaves them under the dominion of barbarity and voluptuousness. In short, there is no religion but that of Je«u« Christ that so much as professes to bless men by turning them from their ini(fuitiei.
Neither can these effects be attributed to philotophy. A i'ow great minds despised the idolatries of their countrymen; but they did not reform them: and no wonder; for they practised what they themselves despised. Nor did all their harangues in favor of vir- tue produce any substantial effect, either on thrinselvcs or others. The heathen nations were never more enlightened as to philoso- phy, than at the time of our Saviour's appearance; yet as to mor- ality, they never were more depraved.
It is Christianity then, and nothing else, which has destroyed the odious idolatry of many nations, and greatly contracted its nl> tendant immoralities. It wa« in this way that the gospel operated in the primitive ages, wherever it was received; and it is in the same way that it continues to operate to the present time. Heal Christians must needs be averse to these things ; and they are the only men living who cordially set themselves against them.
This truth will receive additional evidence from an observation of the ditTerent degrees of morality produced in different [daces, according to the ilegree of purity with which the Christian religion
' Ailrnnlage and N^cewity of Revrlation. Vol. II. p. 38.
Chapter M] ON THE STATE OF SOCIETY. 87
has been taught, and liberty given it to operate. In several na- tions of Europe, popery has long been established, and supported by sanguinary laws. By these means the Bible has been kept from the common people, Christian doctrine and worship corrupt- ed, and the consciences of men subdued to a usurper of Christ's authority. Christianity is there in prison; and anti-christianism exalted in its place. In other nations this yoke is broken. Every true Christian has a Bible in his family, and measures his religion by it. The rights of conscience also being respected, men are allowed, in religious matters, to judge and act for themselves; and Christian churches are formed according to the primitive model. Christianity is here at liberty: here, therefore, it may be expected to produce its greatest effects. Whether this does not correspond with fact, let those who are accustomed to observe men and things with an impartial eye determine.
In Italy, France, and various other countries, where the Chris- tian religion has been so far corrupted as to lose nearly all its in- fluence, illicit connexions may be formed, adulterous intrigues pursued, and even crimes against nature committed, with but little dishonor. Rousseau could here send his illegitimate offspring to the Foundling Hospital, and lay his accounts with being ap- plauded for it, as being the custom of the country. It is not so in Britain, and various other nations, where the gospel has had a freer course; for though the same dispositions are discovered in great numbers of persons, yet the fear of the public frown holds them in awe. If we except a (ew abandoned characters, who have nearly lost all sense of shame, and who, by means either of their titles or fortunes on the one hand, or their well-known base- ness on the other, have almost bid defiance to the opinion of man- kind, this observation will hold good, I believe, as to the bulk of the inhabitants of protestant countries.
And it is worthy of notice, that in those circles or connexions where Christianity has had the greatest influence, a sobriety of character is carried to a much higher degree than in any other. Where there is one divorce from among protestant dissenters, and other serious professors of Christianity, there are, I believe, a hnndrod from among tliose whose practice it is to neglect the
38 KFFECT5 UF CH HI -r HAM rV [Pari I.
worship of (jocJ, and to frequent the ainu<etnents of ihe thentre. And in proportion to the snignlarit^ of such casc«t, such is the sur- prise, indignation, and disgrace, which accompanv them. Similar observiitions mi^ht be made on public executions for robl»er_v, for- l^ery, tumults, ass;issination!», murdor<*, 4ic. It is not among; the circle:} professing a serious regard to Christianity, but among its advertHrie*, th.it tlie>»e practices onlinarily prevail.
Some have been inclined to attribute various differences in these things to {I difference in national ciiaracfer : but national character, as it respects morality, is fortiicil v«Ty much Iromthe «latr of society in dilTerent nations. A number of painful observations would arise froD) a view of the conduct and character of Kngli^^hmen on forcigri shores. To say nothint; of the rapacities comniitled in the Kast .whith- er is our boosted humanity fled when we land upon the coast of (iiiin- ea? The brutality with which millions of our fellow-creatures have l»eeti torn from tbeir connexion", boiinil in irons, thrown into a lloating dungeon, sold in the public markctf, beaten, maimed, and many of them murdereti, fortrivial oflfcnces, and nil this without any effectual restniint from the laws, must load our nalinicd character with everlasting infamy. These same persons, however, who can be guilty of these crimes at a distance, are as a|>parently humane as other people when they re-enter tbeir native country. And wherefore .' Heciiuse in their nativ« country the state of society IS such as will not admit of a contrary behavior. A man who should violate the principles of justice and humanity here, would not onlv be exposed to the censure of the laws, but, Aappo^ung he could evade this, his character would be lost. The state of society in (iuinea imposes no such re>traints; in that situation, therefore, wicked mcu will indulge in wickedness Nor is it much otherwise in our West-India Lslund^. So little is there of Christianity in those quarters, that it lias liiiberlo had scarcely any intluence in the traouiig of their laws, or the forming of the public opinion. There arc, doubtless, just and humane individuals in those islands; but the far greater part of them, it is to be feared, are devotees to avarice; to \vhich, as to a Moloch, one or r.ther of ihem are con- tinually offering up human victim*.
Chapter VI.] ON THE STATE OF SOCIETY. 89
Vicious practices are commonly more prevalent in large and populous cities than in other places. Hither the worst characters commonly resort, as noxious animals to a covert from their pur- suers. In places but thinly inhabited, the conduct of individuals is conspicuous to the community: but here they can assemble with others of their own description, and strengthen each other's hands in evil, without much fear of being detected. Christianity, therefore, may be supposed to have less effect in the way of re- straining immoral characters in the city, than in the country. Yet even here it is sensibly felt. The metropolis of our own nation, though it abounds with almost every species of vice, yet what reflect- ing citizen will deny that it would be much worse but for the in- fluence of the gospel ? As it is, there are numbers, of different religious denominations, who constantly attend to public and fam- ily worship; who are as honorable in their dealings as they are amiable in domestic life; and as liberal in their benefactions as they are assiduous to find out deserving cases. The influence which this body of men have upon the citizens at large, in re- straining vice, promoting schemes of benevolence, and preserving peace and good order in society, is beyond calculation. But for their examples and unremitted exertions, London would be a Sodom in its guilt, and might be expected to resemble it in its pun- ishment.
In country towns and villages it is easy to perceive the influ- ence which a number of serious Christians will have upon the manners of the people at large. A few families in which the Bible is daily read, the worship of God performed, and a Christian con- versation exemplified, will have a powerful effect. Whether characters of an opposite description rjDgard their conduct, or not, their consciences favor it. Hence it is that one upright man, in a question of right and wrong, will often put to silence a company of the advocates of unrighteousness; and that three or four Chris- tian families have been known to give a turn to the manners of a whole neighborhood.
In fine, let it be closely considered, whether a great part of that sobriety which is to be found amon<; Deists themselves fas there are, doubtless, sober charnrters among Deists, and even among Atheists)
Vol. Ill r?
90 EFFECTS OF CHRISTIA.MIT fPAmt I
be not owine to Cbnsitanity. It has often b^en remarked, aod jMtly too, tb«t much of (he knowledge which our adverftarie* poM«n, is deriire^ from this soorce. To saj nothing of the be«t id^4if of the oW philosopher? on nooral subject* beine derifvi froai revelation, of which there i< considerable evidence, it is maniiieat that so tar as the modems exceed tbem, it is pnocipally, if not eo- tireljr o«viog to this medium of in^tmction. The Scripture* hav- ing diAised the lie:ht, tbev have in«ea(ib{v imbibed it ; and tindin* il to accord with re.^oo, they flatter themselves that tkeir reason hatdlKovered it. '' After ^razine.'" as one expresses it, "in the pMtares of revelation, tbej boa»( of having ^own fat bv nature." And it is the same with regard to their sobriet j. So lone as thej reside amooc people whose ideas of right and wrong are formed bytbc mortlitv ol the gospel, tbev must, unless they wish to be stig- — IJgtil as prottgale*. behave witb some degree of decorum. Where the conduct is uiMfi>raD and consistent, chanty, I allow, and c?«o jostice, will lead ua to put the best construction upon the ■otive; but when we see men uneasy under rersraints, aod coo- tiooally writing in favour of vices which they dare not openly practice, we are justified in imputing their sobriety, not to princi- ple, but to the circomstaoces attending their situation. If some of tboae geotlcieD who have deserted the Christian ministry, aod commenced professed InSdels, had acted ye^rs ago a* hcentjoosly aa they have dooe of late, they must have quitted their situation sooner, aod were tbev now to leave their country and connexions, aod enter into such a «tate of society, as would comport with their present wishes, their conduct would be more licentious than It is.
On these pnnciples that ^^at and excellent man, VVashi!(cto)«. io bis farewel address to the people of the United States, ac knowledges the necessity of religion to the well-beins of ^ nation. " Of all the dispositions aod habits which lead to political prosper- ity,** he says, " religion and morality are indispensable supports. In vain would that man cLiira the tribute of patriotism, '.ho should labour to subvert these great pillars of human hapnii-.i, these firmest props of men and citizens. The mere politic' • equally with the pious man, ought to respect and to cherish tbeaa. A vol-
Chapter VI. ON THE STATE OF SOCIETY. 91
ume could not trace all their connexions with private and public felicity. Let it be simply asked, Where is the security for prop- erty, for reputation, for life, if the sense of religious obligation desert the oaths, which are the instruments of investigation in the courts of justice ? And let us with caution indulge the suppo- sition, that morality can be maintained without religion. — What- ever may be conceded to the influence of refined education on minds of a peculiar structure, reason and experience both for- bid us to expect that national morality can prevail in exclusion of religious principle."
Upon the whole, the evidence of this chapter, proves that Chris- tianity is not only living principle of virtue in good men, but affords this farther blessing to society, that it restrains the vices of the bad. It is a tree of life whose fruit is immortality, and whose very leaves are for the healing of the nations.
CHAPTER VII.
CHRISTIANITY IS A SOURCE OF HAPPINESS TO INDlVinUALS AM> SOCIETY : BUT DEISM LEAVES THE ONE AND THE OTHER WITH- OUT HOPE.
Though the happiness of creatures be not admitted to be the tinal end of God's moral government, yet it is freely allowed to occupy an important place in the system. God is good ; and his goodness appears in having so blended the honour of his name with the felicity of his creatures, that in seeking the one they should find the other. In so important a light do we consider human happiness, as to be willing to allow that to be the true religion
which is most adapted to promote it.
To form an accurate judgment on this subject, it is necessary to ascertain wherein happiness consists. We ought neither to ex- pect nor desire, in the present life, such a state of mind as wholly excludes painful sensations. Had we less of the exercises of godly sorrow, our sacred pleasures would be ^wer than they are ; or were we unacquainted with the afflictions common to men, we should be less able to sympathize with them ; which would be injurious, not only to society, but to ourselves, as it would deprive us of one of the richest sources of enjoyment.
Mr. Hume, in one of his Essays, very properly called The Sceptic, seems to think that happiness lies in having one's inclinations grati- 6ed; and, as different men have different inclinations and even the same men at different times, that may be happiness in one case which is misery n another. This sceptical writer, however, would hardly deny, that in happiness, as in other things, there is a false and a true, an imaginary and a real ; or that a studied indul- gence of the apetites and passions, though it should promote the one
94 CHRISTIANITY [PAax I.
would destroy the other. The light of nature, as acknowledged even by deists, teaches that self-denini, in mnoy casex, is necessary to self preservation ; and th;it to act a contrary pnrt, would be to ruin our peace and destroy our health.* 1 presume it will be granted, that no definition of happiness can be complete, which in- cludes not peace of mind, which admits not of perpetuity, or which answers not the necessities and miseries of human life.
But if nothing deserves the name of happiness which does not include /)«uc« of mind, rU criminal pleasure is at once excluded. Could a life of unchastity, intrigue, dishonour, and disappointed pride, like that of Housseau, be a happy life? No; amidst the brilliancy of his tal«>nt«, rpmorie, shame, conscious meanness, and the dread of an hearaftcr, must corrode his heart, and render him a stranger to peace. Contrast with the life of this man, that of Howard, pious, temperate, just, nod benevolent, he lived for the good of mankind. His happiness consisted in sfrving hit genera- tion by Ike vill of God. if all men were like Rousseau, the world would be abundantly more mi'^'rable than it is : if all were like Howard, it would be abundantly more happy. Rousseau, gov- erned by the love of fame, is fretful and peevish, and never satis* fied with the treatment ho receives : Howard, governed by the love of mercy, shrinks from applau«r, with this modest and just reflection, '' Alas, our best pcrfortnaDCc^ have such a mixture of tin and folly, that praise is vanily and presumption and pain, to a thinking iniod." Rousseau, after a life of debauchery and shame, confesses it to the world, and makes a merit of his confession, and even presumptuously supposes, that it will avail him before the Judge of all : Howard, after a life of singular devolcdness to God, and benevolence to men, accounted himself an unprofitable ser- vant, leaving this for his motto, his last testimony, Christ is mv HOPE. Can there be any doubt which of the two was the happi- est man ?
Further: If nothing amounts to real happiness which admits not of perpetuity, all natural pleasure, when weighed agaiii<t the hopes and joys of the gospel, will be found wanting. It is an
* Velney's Law of Nature, p. 12.
Chapter VII.] A SOURCE OF HAPPINESS. 9o
expressive characteristic of the good tilings of this life, that theif all perish with the using. The charms of youth and beauty quickly fade. The power of relishing natural enjoyments is soon gor)e. The pleasures of active life, of building, planting, forming schemes, and achieving enterprises, soon follow. In old age none of them will flourish ; and in death they are exterminated. The mighty man, and the man of tear, the judge, and the prophet, and the pru- dent, and the ancient, the captain of fifty, and the honourable man, and the counsellor, and the cunning artificer, and the eloquent ora- tor, all descend, in one undistinguished mass, into oblivion. And, as this is a truth which no man can dispute, those who have no prospects of a higher nature must often feel themselves unhappy. Contrast with this the joys of the gospel. These, instead of being diminished by time, are often increased. To them the soil of age is friendly. While nature has been fading, and perishing by slow degrees, how often have we seen faith, hope, love, patience, and resignation to God, in full bloom. Who but Christians can con- template the loss of all present enjoyments with satisfaction ? Who else can view death, judgment, and eternity, with desire ? I appeal to the hearts of libertines and unbelievers, whether they have not many misgivings and revoltings within them ; and whether, in the hour of solitary reflection, they have not sighed the wish of Balaam, Let me die the death of the righteous, and lei my last end he like his.
The following extract from a letter of a late nobleman, of loose principles, well known in the gay world, and published as authen- tic by a respectable prelate, deceased, will show the dreadful vacancy and wretchedness of a mind left to itself in the decline of life, and unsupported by Christian principle. — " I have seen the silly round of business and pleasure, and have done with it all. I have enjoyed all the pleasures of the world, and consequently know their futility, and do not regret their loss. I apprmse them at their real value, which in truth is very low : whereas those who have not experienced always overrate them. They onl}' see their gay outside, and are dazzled with their glare ; but I have been behind the scenes. I have seen all the coarse pullies and dirty rope? which exhibit and move the gaudy machine : and
96 CHRISTIANITY [Part I.
I have seen and smelt the talluw candles whicli illumine the whole decoration, to the astonishment and admiration ol the igno- rant audience. When I reflect on what I have seen, what I have heard, and what I have done, 1 cannot persuade m)'self that all that frivolous hurry of bustle and pleasure of the world had any real- ity : but I look on all that is past a^ one of those romantic dreams which opium commonly occasions ; and I do by no means wish to repeat the nauseous dose for the sake of the fugitive dream. Shall I tell you that I bear this melancholy situation with that meritori- ous constancy and resignation that most men boast ? No Sir, I really cannot help it. 1 bear it because I must bear it, whether I will or no. I think of nothing but killing time the best way 1 can, now that time has Ixrome my enemy. It is my resolution to sleep in the carriage during the remainder of the journey. "
*' You see," reflects the worthy prelate, '* in how poor, abject, and unpitied a condition, at a time when he most wanted help and comfort, the world left him, and he left the world. Compare these words with those of another person, who took his leave in .( very different maiinor ; / am iinic rtadtj to be offered, nnd the time of my departure is at hand. I have fought a good Jif^ht, I havefmithed mi/ eourst, I have kept the faith. Henceforth there u laid up for mc a crown of righteousness, irhirh the Ijtrd the right- lous Judge shall gire me at that day ; and not to me only, but unto all them also who love his appearing.''
It is observable, that even Kou's^eau hiin^idl, lliough the lan- guage certainly did not beconii' his lips, affected, in advanced life, to derive consolation from Christian principles. In a letter Iv Voltaire he 9ay.s. " I cannot help rcmarkins:, Sir, a very singular contrast between you and mc. Sated with glory, and undeceived with the inanity of worldly g;randeur, you live at freedom, in the midst of plenty, certain of immortality ; you peaceably philoso- phize on the nature of the soul ; and if the body, or the heart are indisposed, you have Tronchin tor your physician and friend. Vet with all this you find nothing; but evil on the face of the earth. 1, on the other hand, obycure, indigent, tormented with an incura- ble disorder, meditate with pleasure in my solitude, and 6nd every 'hinc to be good. Whence arise these apparent contradictions?
Chapter VII.] A SOURCE OF HAPPINESS. 97
Vou have yourself explained them. You live in a state of enjoy- ment, I in a state of hope ; and hope gives charms to every thing."*
Finally: If nothing deserves the name of happiness which meets not the necessities, nor relieves the miseries of human life, Christiani- ty alone can claim it. Every one who looks into his own heart, and makes proper observations on the dispositions of others, will perceive that man is possessed of a desire after something which is not to be found under the sun — after a gold which has no limits. We may imagine ourideas are moderate, and set boundaries beyond which we may flatter ourselves we should never wish to pass; but this is self-deception. He that sets his heart on an estate, if he gain it will wish for something more. It would be the same if it were a kingdom ; or even if all the kingdoms of the world were united in one. Nor is this desire to be attributed merely to human depravity; for it is the same with regard to knowledge: the mind is never satisfied with its present acquisitions. It is depravity that directs us to seek satisfaction in something short of God; but it is owing to the nature of the soul that we are never able to find it. It is not possible that a being created immortal, and with a mind ca- pable of continual enlargement, should obtain satisfaction in a lim- ited good. Men may spend their time and strength, and even sa- crifice their souls in striving to grasp it, but it will elude their pur- suit. It is only from an uncreated source that the mind can drink its fill. Here it is that the gospel meets our necessities. Its Ian guage is, Ho, every one that thirsleth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not ? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Inclii^e your ear, and come unto me; hear, and your soul shall live. — In the last day, that great day of the feast, Jesvs stood and cried, saying, If any man thirst, let him come unto me, and drink. — He that cometh to me shall never hun- ger; and he that believeth on me shall never thirst. How this Ian- '
* Works, Vol. IX. p. 336. Vol. HI. 13
98 CHRISTIANITY [Paut I.
j;uagtf has been verified, all who have made the trial can testify. To them, as to the only competent witnesses, I nppcal.
It is not merely the nature ot the soul hotvevcr, but its depravity, from whence our necessities arise. Wearesinners. Everyman wh«> believes there is a God, and a future state, or even only admits the possibility of them, feels the want of mercy. The first inquiries of a mind awakened to reflection will be, how he may escape the wrath to come; how he shall pet ovrr his evrrhstine ruin. .\ hea- then, previously to any Christian instruction, exclaimed, in the mo- ment of alarm, yVhnt jnufi I do 10 he taxed?* And several Ma- hometans, being l.itely warned by n Christi.iii minister of their sin- ful state, ranie the n»-xt morning to him with this very serious (jues- tion, Keman par hcibo? — " How shall we get over?"t To answ«!i these inquiries is beyond the power of any piiticiplcs but those ol the gospel. Philosopby may cofijpclure, supcnttilion may deceive, and even a fal9e system of Christianity may be aiding and abet ting; each m.iy labor to lull the conscience to sleep, but none oi Ihem can yirld it satisfaction. It is only by believing in Jesu* Christ, thr great sacrifice that taketh away the sin of the world, that the sinner obtains a relief which will bear reflertion; a reliel whi<h, at the same time, gives peacr to the fuind and purity to the he.irt. For the truth of this also, I ap|>eal to all who have made the trial.
Where, but in the gospel, will you find relief under the innumcr- nble ills ol the present stale ? This is the well-known refuge of Christians. .Are they poor, afflirtfil, persecuted, or reproached ? They are led to consider Him who endured the contradiction of sin- fiers, who lived a life of poverty and ignominy, who endured per- secution ;»nd reproach, and death itself, for them; and to realize a blessed immortality in prospect. By a view of such things their hearts are cheered, and their aflllictions become tolerable. Look- ing to Jesus, who for the joy set before him, endured the cross, de- spising the shame, and is now set down at the right hand of the throne of God, they run with patience the race that is set before
• Acta xvi. 30.
t Periodical Account: of the Baptist Missiooary Society, No. IV. p. 326.
Chapter Vlf.] A SOURCK OF HAPPINESS. 99
them. — But what is the comfort of unbelievers ? Life being short, and having no ground to hope for any thing beyond it, if they be crossed here they become inconsolable. Hence, it is not uncom- mon for persons of this description, after the example of the philos- ophers and statesmen of Greece and Rome, when they find them- selves depressed by adversity, and have no prospect of recovering their fortunes, to put a period to their lives! Unhappy men! Is this the felicity to which ye would introduce us ? Is it in guilt, shame, remorse, and desperation that ye descry such charms ? Ad- mitting that our hope of immortality is visionary, where is the in- jury ? If it be a dream, is it not a pleasant one ? To say the least, it beguiles many a melancholy hour, and can do no mischief; but if it be a reality, what will become of you?
I may be told, that if many put a period to their lives through unbelief, there is an equal number who fall sacrifices to religious melancholy. But to render this objection of force, it should be proved that the religion of Jesus Christ is the cause of this melan- choly. Reason may convince us of the being of a God, and con- science be^ar witness that we are exposed to his displeasure. Now, if in this state of mind the heart refuse to acquiesce in the gospel way of salvation, we shall of course either rest in some delusive hope or sink into despair. But here, it is not religion, but the want of it, that produces the evil ; it is unbelief, and not faith that sinks the sinner into despondency. Christianity disowns such charac- ters. It records some few examples, such as Saul, Ahithophel, and Judas : but they are all branded as apostates from God and true re- Itigion. On the contrary, the writings of unbelievers, both ancient and modern, are known to plead for suicide, as an expedient in ex- extremity. Rosseau, Hume, and others, have written in defence of it. The principles of such men both produce and require it. It is the natural offspring of unbelief, and the last resort of disappointed pride.
Whether Christianity, or the want of it be best adapted to re- lieve the heart under its various pressures, let those testify who have been in the habit of visiting the afflicted poor. On this sub- ject the writer of these sheets can speak from his own knowledge. In this situation characters of very opposite descriptions are
100 CHRISTIANITY (Part I.
found. Some »re serious and sincere Cliristians ; others, even among (hose who have attended the preaching of the Gospel, ap- pe.»r neither to understand nor to feel it. Tlie tale of woe is told perhaps hy both : but the one is unaccompanied \vilh that discon- tent, that wretchedness of mind, and that inclination to despair, which is manifest in the other. Often have I seen the cheerful smile of contentment imder circumstances the most abject aod afflictive. Amidst tears of sorrow, which a full heart has ren- dered it impossible to suppress, a mixture of hope and joy has glistent-d. The cup irhuh my Father hn» given me to drink, ahall I not drink it ? Such have been their feelings, and such their ex- pressions ; and where this has been the case, death has generitlly been embraced as the messenger of peace. Here, 1 have said, participating of their sensations, — here i$ tfu patience and the faith of the Maintt. Here are they that keep the commnndtnenla of God and the faith of Jetus. — 77ii» ii the victory tluil overrutneth the world even our faith. — H'ho is he that overcoinclh the vorld, but he that believeth that Jetus is the S<m of God?
From individual happiness, let us proceed to examine that oi tocxety. I^et us inquire, whether tlicre be any well-grounded hope of the future mrliuratiou of the slate of mankind, besides that which is afforded by the gospel. Great expectations have been raised of an end being put to wars, aiid'of universal good- will pervading the earth, in consequence of pbilosophic.d illumin- ation, and the prevalence of certam modes of civil government. But the*e specul.itionh proceed upon false d.ita. They suppo.«f that the cause of these evils i» to be looked for in the ignorance, rather than in the depravity o( men : or if depravity be allotved to have any iiillugnce, it is ~ontined to the precincts of a court. Without taking upon me to decide which is the best mode of civil government ; or what mode is most adapted to promote the peace and happiness of mankind, it is sutTirient in this case, to show that wars geiierally originate, as the apostle James says, in the lusts, or corrupt passion* of mankind. If this be proved, it will follow, that, however some forms of government may be more friendly to peace and happines than others, yet no radical cure can be ef- fected till the disposition of men are changed. Let power be
Chapter VII.] A SOURCE OF HAPPINESS. 101
pljiced where it may, with one or with many, still it must be in the hands of men. If all governments were so fnimed as that every national act should be expressive of the real will of the people, still, if the preponderating part of them be governed by pride and self-love rather than equity, we are not much the nearer. Governors taken from the common mass of Society, must needs resemble it. If there be any difference at the time of their first elevation to office, owing, as may be supposed^ to the preference which all men give to an upright character for the management of their concerns, yet this advantage will be balanced, if not over- balanced by the subsequent temptations to injustice which are af- forded by situations of wealth and power.
What is the source of contentions in common life ? Observe the discords in neighbourhoods and families ; which, notwithstand- ing all the restraints of relationship, interest, honour, law, and rea- son, are a fire that never ceases to burn ; and which were they no more controlled by the laws than independent nations are by each other, would in thousands of instances break forth into assas- sinations and murders. From whence spring these wars ? Are they the results of ignorance ? If so, they would chiefly be con- fined to the rude, or uninformed part of the community. But is it so ? There may, it is true, be more pretences to peace and good will, and fewer bursts of open resentment in the higher, than in the lower order of people : but their dispositions are much tho same. The laws of politeness can only polish the surface ; and there are some parts of the human character which still appear very rough. Even politeness has its regulations for strife and murder, and establishes iniquity by a law. The evil disposition is a kind of subterraneous fire ; and in some form it will have vent. Are they the result oi court injluence1_^o. The truth is, it civil government in some form did not influence the fears of the unjust and contentious part of the community, thire would be no security to those who are peaceably inclined, and especially to those who are withal religious, and whose pious conduct, like that of Noah, condemns the world. Now the same disposition which, in persons whose power extends only to a cottage, will operate in a way of domestic discord ; in other? whose influence extend*
102 CHRISTIANITY [Part I
to the afiiiirs of i>a(ion.s will operate on a more enlarged scale, producing war and all the dire r il;imitios which attend it. The iUin of the whole is this : When the preponderating part of the world shall ceaie to he proud, ambitious, envious, covetious, love^^ of their ownselve?, faUe, midignant, and intriguing ; when they !ihall love God and one another out of a pure heart ; then, and not till then, may we expect wars to cease, and the state of mau- kind to be essential!)' nielior.ited. While the»e disposition* re- main, thev will he rerlaui to .«how thcni-elve*. If the be«( laws t»r constitution in the world «tan<l in their Way. ihrv vvill, on rer- tain occasions, hear down all before tUem.
An anoii)moi)< writer in the MoHthly Magazine* (a woik which, without avowing it, is pretty evidently devoted to the cau-e of infidelity.) has instituted an inrpiiry into " The probability of tin- future nielioralion of the ^l.^t»• of inaiikind." A di«m:d proi- pecl indeed it is which he holds up to his fellow-rreatures ; yet were I au In6ilel, like him, I ^Imuld ac<|uit'<rf in iDan\ thing* which he .idvances. The anchor of his hopes is an iiicrcasr of knowledge, and the effects of this are circumscribeil within a very narrow boundary. With res-pect to what we call ciriliziUion, he reckons it to have undeigone all the vicissitude;* of which it is capable. Sriemtifir rrhnrment may contribute to the happiness of a few individuals ; hut, he fears, cannot be madc*n ground of much :<dvai)tage to the mass of mankind. (Jreat scojw. indeed, remains lor t.'ie openition of increased knowledge in improvement in gov- ernment: but even here it can only cure those evils wliich arise from ignorance, and not those which proceed from intention ; which, " while the propensity to prefer our own interests above that of the community is,*' as he acknowledges, "interwoven into our very nature,"' will always form the mass of existing ills. If, indeed, the majority of a community, he says, became so enlight- ened concerning their interests, and so wise, steady, and unanim- ous in the pursuit of them, as to overcome all that resistance which the possessors of undue advantages will always make to n change unfavourable to themselves, something might be hoped
♦ For February, 1799, p9.
Chapter VII.] A SOURCE OF HAFP1NE8S. IQS
for. But this, while they are under their old masters, be reckons as next to impossible. As to political revolutions, lie did form high expectations from them ; but his hopes are at an end. " I have only the wish left," says he, " the confidence is gone." As to iviproved systems of morality, which he considers as the art of living happy, though it might seem promising, yet history, he very justly remarks, does not allow us to expect that men, in propor- tion as they advance in this species of knowledge, will become more just, more temperate, or more benevolent. Of the extinc- tion of wars, he has no hope. The new order of things which seemed opening in Europe, and to bid fair for it, has rather increased the evil : and as to Christianity, fit has been tried, it seems, and found to be insufficient for the purpose. Commerce, instead of binding the nations in a golden chain of mutual peace and friendship, seems only to have given additional motives for war.
The amount is, There is little or no hope of the state of man- kind being meliorated on public principles. All the improvement he can discern in this way consists in there being a little more len- ity in the government of some countries than formerly : as to this, it is balanced by the prodigious increase of standing armies, and other national burdens.
The only way in which an increase in knowledge is to operate to the melioration of the state of mankind is in private life. It is to soften and humanize men's manners, and emancipate their minds from the shackles of superstition and bigotry; names which writers of this class commonly bestow upon Christianity. This is the boundary beyond which, whatever be his wishes, the hopes ot this writer will not suffer him to pass : and even this respects only Europe and her immediate connexions, and not the whole of them. The great mass of mankind are in an absolutely hopeless condi- tion : for there are no means of carrying our improvements among them but by conquest, and conquest is a Pandora's box, at the mention of which he shudders.
Such are the prospects of unbelievers ; such is the horrid despondency under which they sink when providence counteracts their favourite schemes ; and such the spirit which they labour to infuse into the mind? of men in order to make them happy ! Chris-
104 CUIUSTIAMTY [I'ARrl.
tian reader, Have you no better hopes tli.ui these ? Are you not acq'J.iintf'il whh a principle, wLi.:h. like the niacliine of Archi- medes, will remove this mighty ma«s of eviU ? Be they as great and as numerous as they may, if all can be reduced to a single cause, and that cause remuvcd, (he work n done. All the eviU of which this writer complains are reducible to that one principle, which, he payti. Cand il is well he s lys it,) •* is interwoven into our very nature ; n.imely, The propensity to prefer our own interests above that of the community/' It ia this propensity that operates in the great, and induces them to '' oppof^e every thin^ that would be unf.ivouraldo to thfir power an.l adv;mt:ige ;'' and (he same thing operates among common people ; great numbers of tvhoiu it is wt'll known, would sell their country for a piece of bread. If llu!» princi|tle cannot be removed, I shall, with this writer, for ever despair of any eMcotial changes for the better in the state of mankind, an<l Mill content in\>clf uith cultivalini; private and ilum(*sti<: hdppine<is, and hoping fur the blessedncts ol a fulurr life : but if it can, 1 must leave him to despair alon*
My hopes are not founded on forms of irovernmtnt, nor even »>u an increase of knowledge, though each may have its value; but on the tpirit by which both the rulert ami the people will be governed. All forms of government have hillu-rto rtsled on llii- basis of tclj- loce. The wisest and best statesmen have been obliged to takt- it for granted that the raa»s of every people will be governed by this principle \ and, con«equenlly, all their schemes have been «hrecl- ed to the bahmcing of thinga in such a manner its that people, in pursuing their owd interest, should promote that of the public. It in any case they have pre>'iimed on the contrary, experience hiw soon taught them that all iheir schemes are visionary, and in.ippli- cable to real life. But if the mass of the people, composed of all the ditTerent orders of society, were governed by a spirit of justice and disinterested benevolence, systems of government might safely be formed on this basis. It would then be sufficient for statesmen to ascertain «hat was right, and best adapted to promote the good of the community, and the people would cheerfully pursue it ; and, pursuing, this, would find their own good more etTectually promo- ted, than by all the little discordant arts of a seltisb mind.
Chapter VII.] A SOURCE OF HAPPINESS. 105
The excellence of the most admired constitutions which have hitherto appeared in the world, has chiefly consisted in the balance of power being so distributed among the different orders of society, as that no one should materially oppress or injure the other. They have endeavoured to set boundaries to each other's encroachments, and contrived, in some degree, to counteract venality, corruption, and tumult. But all this supposes a corrupt state of society, and amounts to no more than making the best of things, taking them as they are. As things are, locks, keys, bolts and bars are necessary in our houses ; but it were better if there were no occasion for them. I do not take upon me to say that things will ever be in such a state as that there shall be no need of these political pre- cautions ; but I believe they will be far less necessary than at present. If the Bible be true, the knowledge of the Lord will cover the earth as the