and progress of natural religion, the argument of the objector will gain nothing by the comparison. I remember hearing an unbeliever say, that, if God had given a revelation, he would have written it in the skies. Are the truths of natural religion written in the skies, or in a language which every one reads? or is this the case with the most useful arts, or the most necessary sciences of human life? An Otaheitean or an Esquimaux knows nothing of Christianity; does he know more of the principles of deism or morality? which, notwithstanding his ignorance, are neither un. true, nor unimportant, nor uncertain. The existence of the Deity is left to be collected from observations, which every man does not make, which every man, perhaps, is not capable of making. Can it be argued, that God does not exist, because if he did, he would let us see him, or discover himself to mankind by proofs (such as, we may think, the nature of the subject merited,) which no inadvertency could miss, no prejudice withstand?

If Christianity be regarded as a providential instrument for the melioration of mankind, its progress and diffusion resembles that of other causes by which human life is improved. The diversity is not greater, nor the advance more slow, in religion, than we find it to be in learning, liberty, government, laws. The Deity hath not touched the order of nature in vain. The Jewish religion produced great and permanent effects; the Christian religion hath done the same. It hath disposed the world to amendment. It hath put things in a train. It is by no means improbable, that it may become universal: and that the world may continue in that stage so long as that the duration of its reign may bear a vast proportion to the time of its partial influence.

imagine, if to imagine were our business, the matter to be otherwise regulated. We could imagine showers to fall, just where and when they would do good; always seasonable, every where sufficient; so distributed as not to leave a field upon the face of the globe scorched by drought, or even a plant withering for the lack of moisture. Yet, does the difference between the real case and the imagined case, or the seeming inferiority of the one to the other, authorise us to say, that the present disposition of the atmosphere is not amongst the productions or the designs of the Deity? Does it check the inference which we draw from the confessed beneficence of the provision? or does it make us cease to admire the contrivance ?The observation, which we have exemplified in the single instance of the rain of heaven, may be repeated concerning most of the phenomena of nature; and the true conclusion to which it leads is this: that to inquire what the Deity might have done, could have done, or, as we even sometimes presume to speak, ought to have done, or, in hypothetical cases, would have done, and to build any propositions upon such inquiries against evidence of facts, is wholly unwarrantable. It is a mode of reasoning which will not do in natural history, which will not do in natural religion, which cannot therefore be applied with safety to revelation. It may have some foundation, in certain speculative à priori ideas of the divine attributes; but it has none in experience, or in analogy. The general character of the works of nature is, on the one hand, goodness both in design and effect; and, on the other hand, a liability to difficulty, and to objections, if such objections be allowed, by reason of seeming incompleteness or uncertainty in attaining their end. Christianity participates of this character. The true similitude between na- When we argue concerning Christianity, ture and revelation consists in this; that they that it must necessarily be true, because it is each bear strong marks of their original; that beneficial, we go, perhaps, too far on one side; they each also bear appearances of irregularity and we certainly go too far on the other, when and defect. A system of strict optimism may, we conclude that it must be false, because it nevertheless, be the real system in both cases. is not so efficacious as we could have supposed. But what I contend is, that the proof is hid-The question of its truth is to be tried upon den from us; that we ought not to expect to perceive that in revelation, which we hardly perceive in any thing; that beneficence, of which we can judge, ought to satisfy us, that optimism, of which we cannot judge, ought not to be sought after. We can judge of beneficence, because it depends upon effects which we experience, and upon the relation between the means which we see acting and the ends which we see produced. We cannot judge of optimism, because it necessarily implies a comparison of that which is tried, with that which is not tried; of consequences which we see, with others which we imagine, and concerning many of which, it is more than probable, we know nothing; concerning some that we have po notion.

its proper evidence, without deferring much to this sort of argument, on either side. “The evidence," as Bishop Butler hath rightly observed, "depends upon the judgment we form of human conduct, under given circumstances, of which it may be presumed that we know something; the objection stands upon the supposed conduct of the Deity, under relations with which we are not acquainted."

What would be the real effect of that overpowering evidence which our adversaries require in a revelation, it is difficult to foretell; at least, we must speak of it as a dispensation of which we have no experience. Some consequences however would, it is probable, attend this economy, which do not seem to befit a revelation that proceeded from God. One If Christianity be compared with the state is, that irresistible proof would restrain the

voluntary powers too much; would not an- on their nature,) but to treat moral agents swer the purpose of trial and probation; would agreeably to what they are; which is done, call for no exercise of candour, seriousness, hu- when light and motives are of such kinds, and mility, inquiry; no submission of passion, in- are imparted in such measures, that the influterests, and prejudices, to moral evidence and ence of them depends upon the recipients themto probable truth; no habits of reflection; selves? "It is not meet to govern rational none of that previous desire to learn and to free agents in viá by sight and sense. It would obey the will of God, which forms perhaps the be no trial or thanks to the most sensual wretch test of the virtuous principle, and which in- to forbear sinning, if heaven and hell were duces men to attend, with care and reverence, open to his sight. That spiritual vision and to every credible intimation of that will, and fruition is our state in patriâ.” (Baxter's to resign present advantages and present plea-Reasons, p. 357.) There may be truth in this sures to every reasonable expectation of pro- thought, though roughly expressed. Few pitiating his favour. "Men's moral probation things are more improbable than that we (the may be, whether they will take due care to in-human species) should be the highest order of form themselves by impartial consideration; beings in the universe: that animated nature and, afterwards, whether they will act as the should ascend from the lowest reptile to us, and case requires, upon the evidence which they all at once stop there. If there be classes above have. And this we find by experience, is us of rational intelligences, clearer manifestaoften our probation in our temporal capaci- tions may belong to them. This may be one of the distinctions. And it may be one, to which ty." we ourselves hereafter shall attain.

III. But may it not also be asked, whether the perfect display of a future state of existence would be compatible with the activity of civil life, and with the success of human affairs? I can easily conceive that this impression may be overdone; that it may so seize and fill the thoughts, as to leave no place for the cares and offices of men's several stations, no anxiety for worldly prosperity, or even for a worldly provision, and, by consequence, no sufficient stimulus to secular industry. Of the first Christians we read, "that all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need; and continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart."* This was extremely natural, and just what might be expected from miraculous evidence coming with full force upon the senses of mankind: but I much doubt whether, if this state of mind had been universal, or long-continued, the business of the world could have gone on. The necessary arts of social life would have been little culti vated. The plongh and the loom would have stood still. Agriculture, manufactures, trade, and navigation, would not, I think, have flourished, if they could have been exercised at all. Men would have addicted themselves to contemplative and ascetic lives, instead of lives of business and of useful industry. We observe that Saint Paul found it necessary, frequently to recal his converts to the ordinary labours and domestic duties of their condition; and to give them, in his own example, a lesson of contented application to their worldly employments.

II. These modes of communication would leave no place for the admission of internal evidence; which ought, perhaps, to bear a considerable part in the proof of every revelation, because it is a species of evidence which applies itself to the knowledge, love, and practice, of virtue, and which operates in proportion to the degree of those qualities which it finds in the person whom it addresses. Men of good dispositions, amongst Christians, are greatly affected by the impression which the Scriptures themselves make upon their minds. Their conviction is much strengthened by these impressions. And this perhaps was intended to be one effect to be produced by the religion. It is likewise true, to whatever cause we ascribe it (for I am not in this work at liberty to introduce the Christian doctrine of grace or assistance, or the Christian promise, that "if any man will do his will, he shall know of the doctrine, whether it be of God,"+)—it is true, I say, that they who sincerely act, or sincerely endeavour to act, according to what they believe, that is, according to the just result of the probabilities, or if you please, the possibilities, in natural and revealed religion, which they themselves perceive, and according to a rational estimate of consequences, and, above all, according to the just effect of those principles of gratitude and devotion, which even the view of nature generates in a well ordered mind, seldom fail of proceeding farther. also may have been exactly what was designed. Whereas, may it not be said that irresistible evidence would confound all characters and all dispositions? would subvert, rather than promote, the true purpose of the divine counsels; which is, not to produce obedience by a force little short of mechanical constraint (which obedience would be regularity, not virtue, and would hardly perhaps differ from that which By the manner in which the religion is now inanimate bodies pay to the laws impressed up-proposed, a great portion of the human species is enabled, and of these multitudes of every *Acts ii. 44-46.

Butler's Analogy, part ii. c. vi.

John vii. 17.

This

generation are induced, to seek and to effectuate | Religion operates most upon those of whom their salvation, through the medium of Chris-history knows the least; upon fathers and motianity, without interruption of the prosperity thers in their families, upon men-servants and or of the regular course of human affairs.

CHAPTER VII.

The supposed Effects of Christianity.

maid-servants, upon the orderly tradesman, the quiet villager, the manufacturer at his loom, the husbandman in his fields. Amongst such, its influence collectively may be of inestimable value, yet its effects, in the mean time, little upon those who figure upon the stage of the world. They may know nothing of it; they may believe nothing of it; they may be actuTHAT a religion, which, under every form ated by motives more impetuous than those in which it is taught, holds forth the final re- which religion is able to excite. It cannot, ward of virtue and punishment of vice, and therefore, be thought strange, that this influ proposes those distinctions of virtue and vice, ence should elude the grasp and touch of pubwhich the wisest and most cultivated part of lic history: for, what is public history, but a mankind confess to be just, should not be be-register of the successes and disappointments, lieved, is very possible; but that, so far as it the vices, the follies, and the quarrels, of those is believed, it should not produce any good, who engage in contentions for power? but rather a bad effect upon public happiness, I will add, that much of this influence may is a proposition which it requires very strong be felt in times of public distress, and little of evidence to render credible. Yet many have it in times of public wealth and security. This been found to contend for this paradox, and very confident appeals have been made to history, and to observation, for the truth of it. In the conclusions, however, which these writers draw from what they call experience, two sources, I think, of mistake, may be per

ceived.

One is, that they look for the influence of religion in the wrong place.

The other, that they charge Christianity with many consequences, for which it is not responsible.

also increases the uncertainty of any opinions that we draw from historical representations. The influence of Christianity is commensurate with no effects which history states. We do not pretend that it has any such necessary and irresistible power over the affairs of nations,

as to surmount the force of other causes.

The Christian religion also acts upon public usages and institutions, by an operation which is only secondary and indirect. Christianity is not a code of civil law. It can only reach public institutions through private character. I. The influence of religion is not to be Now its influence upon private character may sought for in the councils of princes, in the be considerable, yet many public usages and debates or resolutions of popular assemblies, in institutions repugnant to its principles may rethe conduct of governments towards their sub-main. To get rid of these, the reigning part jects, or of states and sovereigns towards one of the community must act, and act together. another; of conquerors at the head of their But it may be long before the persons who armies, or of parties intriguing for power at compose this body, be sufficiently touched with home (topics which alone almost occupy the the Christian character, to join in the suppresattention, and fill the pages, of history;) but sion of practices, to which they and the public must be perceived, if perceived at all, in the have been reconciled by causes which will resilent course of private and domestic life. Nay concile the human mind to any thing, by hamore; even there its influence may not be very bit and interest. Nevertheless, the effects of obvious to observation. If it check, in some Christianity, even in this view, have been imdegree, personal dissoluteness, if it beget a ge- portant. It has mitigated the conduct of war, neral probity in the transaction of business, if it and the treatment of captives. It has softenproduce soft and humane manners in the massed the administration of despotic, or of nomiof the community, and occasional exertions nally despotic governments. It has abolished of laborious or expensive benevolence in a few polygamy. It has restrained the licentiousindividuals, it is all the effect which can offer ness of divorces. It has put an end to the expoitself to external notice. The kingdom of hea-sure of children, and the immolation of slaves. ven is within us. That which is the substance It has suppressed the combats of gladiators," of the religion, its hopes and consolations, its intermixture with the thoughts by day and by night, the devotion of the heart, the control of appetite, the steady direction of the will to the commands of God, is necessarily invisible. Yet upon these depend the virtue and the happiness of millions. This cause renders the re* Lipsius affirms (Sat. b. i. c. 12.) that the gladiatorial presentations of history, with respect to reli- shows sometimes cost Europe twenty or thirty thousand gion, defective and fallacious, in a greater de- lives in a month; and that not only the men, but even gree than they are upon any other subject-shows. Sce Bishop Porteus, Sermon XIII. the women of all ranks, were passionately fond of these

and the impurities of religious rites. It has banished, if not unnatural vices, at least the toleration of them. It has greatly meliorated the condition of the laborious part, that is to say, of the mass of every community, by pro

curing for them a day of weekly rest. In all the lessons of Christianity. "Certain it is, countries, in which it is professed, it has pro-and this is a great deal to say, that the genera duced numerous establishments for the relief lity, even of the meanest and most vulgar and of sickness and poverty; and, in some, a regu- ignorant people, have truer and worthier no lar and general provision by law. It has tri- tions of God, more just and right apprehenumphed over the slavery established in the Ro- sions concerning his attributes and perfections, man empire: it is contending, and, I trust, a deeper sense of the difference of good and will one day prevail, against the worse slavery evil, a greater regard to moral obligations, and of the West Indies. to the plain and most necessary duties of life, A Christian writer, so early as in the se- and a more firm and universal expectation of cond century, has testified the resistance which a future state of rewards and punishments, Christianity made to wicked and licentious than, in any heathen country, any considerpractices though established by law and by pub-able number of men were found to have had."" lic usage:- "Neither in Parthia, do the Chris- After all, the value of Christianity is not to tians, though Parthians, use polygamy; nor be appreciated by its temporal effects. The in Persia, though Persians, do they marry their object of revelation is to influence human conown daughters; nor among the Bactri, or duct in this life; but what is gained to happiGalli, do they violate the sanctity of marriage; ness by that influence, can only be estimated nor, wherever they are, do they suffer them-by taking in the whole of human existence. selves to be overcome by ill-constituted laws and manners."

Socrates did not destroy the idolatry of Athens, or produce the slightest revolution in the manners of his country.

Then, as hath already been observed, there may be also great consequences of Christianity, which do not belong to it as a revelation. The effects upon human salvation, of the mission, of the death, of the present, of the future agency of Christ, may be universal, though the religion be not universally known.

But the argument to which I recur, is, that the benefit of religion, being felt chiefly in the obscurity of private stations, necessarily escapes Secondly, I assert that Christianity is charg the observation of history. From the first ge-ed with many consequences for which it is not neral notification of Christianity to the present responsible. I believe that religious motives day, there have been in every age many mil- have had no more to do in the formation of lions, whose names were never heard of, made nine-tenths of the intolerant and persecuting better by it, not only in their conduct, but in laws, which in different countries have been their disposition; and happier, not so much in established upon the subject of religion, than their external circumstances, as in that which they have had to do in England with the makis inter præcordia, in that which alone deserves ing of the game laws. These measures, althe name of happiness, the tranquillity and though they have the Christian religion for consolation of their thoughts. It has been, their subject, are resolvable into a principle since its commencement, the author of happi- which Christianity certainly did not plant (and ness and virtue to millions and millions of the which Christianity could not universally conhuman race. Who is there that would not demn, because it is not universally wrong,) wish his son to be a Christian? which principle is no other than this, that they Christianity also, in every country in which who are in possession of power do what they it is professed, hath obtained a sensible, al- can to keep it. Christianity is answerable for though not a complete influence, upon the pub- no part of the mischief which has been brought lic judgment of morals. And this is very im- upon the world by persecution, except that portant. For without the occasional correction which has arisen from conscientious persecutors. which public opinion receives, by referring to Now these perhaps have never been either nusome fixed standard of morality, no man can merous or powerful. Nor is it to Christianity fortel into what extravagances it might wan- that even their mistake can fairly be imputed. der. Assassination might become as honour- They have been misled by an error not properable as duelling: unnatural crimes be account-ly Christian or religious, but by an error in ed as venal as fornication is wont to be ac- their moral philosophy. They pursued the counted. In this way it is possible, that many particular, without adverting to the general may be kept in order by Christianity, who are consequence. Believing certain articles of not themselves Christians. They may be guid- faith, or a certain mode of worship, to be high. ed by the rectitude which it communicates to ly conducive, or perhaps essential, to salvation, public opinion. Their consciences may sug- they thought themselves bound to bring all gest their duty truly, and they may ascribe they could, by every means, into them. And these suggestions to a moral sense, or to the this they thought, without considering what native capacity of the human intellect, when would be the effect of such a conclusion, when in fact they are nothing more than the public adopted amongst mankind as a general rule of opinion, reflected from their own minds; and conduct. Had there been in the New Testaopinion, in a considerable degree, modified by ment, what there are in the Koran, precepts

*Bardesanes, ap. Euseb. Præp. Evang. vi, 10.

✦ Clarke, Ev. Nat. Rel. p. 208, ed. v.

authorising coercion in the propagation of the Christianity labours, above all other qualities, religion, and the use of violence towards un- to inculcate, these differences would do little believers, the case would have been different. This distinction could not have been taken, nor this defence made.

harm. If that disposition be wanting, other causes, even were these absent, would continually rise up to call forth the malevolent pasI apologize for no species nor degree of per- sions into action. Differences of opinion, when secution, but I think that even the fact has accompanied with mutual charity, which Chrisbeen exaggerated. The slave-trade destroys tianity forbids them to violate, are for the more in a year, than the Inquisition does in a most part innocent, and for some purposes usehundred, or perhaps hath done since its foun- ful. They promote inquiry, discussion, and dation. knowledge. They help to keep up an attenIf it be objected, as I apprehend it will be, tion to religious subjects, and a concern about that Christianity is chargeable with every mis- them, which might be apt to die away in the chief of which it has been the occasion, though calm and silence of universal agreement. I do not the motive; I answer, that, if the male- not know that it is in any degree true, that volent passions be there, the world will never the influence of religion is the greatest, where want occasions. The noxious element will al- there are the fewest dissenters.

CHAPTER VIII.

The Conclusion.

ways find a conductor. Any point will produce an explosion. Did the applauded intercommunity of the Pagan theology preserve the peace of the Roman world? did it prevent oppressions, proscriptions, massacres, devastations? Was it bigotry that carried Alexander IN religion, as in every other subject of huinto the East, or brought Cæsar into Gaul? man reasoning, much depends upon the order Are the nations of the world, into which Chris-in which we dispose our inquiries. A man tianity hath not found its way, or from which who takes up a system of divinity with a preit hath been banished, free from contentions? vious opinion, that either every part must be Are their contentions less ruinous and san- true, or the whole false, approaches the disguinary? Is it owing to Christianity, or to the cussion with great disadvantage. No other want of it, that the finest regions of the East, system, which is founded upon moral evidence, the countries inter quatuor maria, the peninsula would bear to be treated in the same manner. of Greece, together with a great part of the Nevertheless, in a certain degree, we are all Mediterranean coast, are at this day a desert ? introduced to our religious studies under this or that the banks of the Nile, whose constant- prejudication. And it cannot be avoided. The ly renewed fertility is not to be impaired by weakness of the human judgment in the early neglect, or destroyed by the ravages of war, part of youth, yet its extreme susceptibility of serve only for the scene of a ferocious anarchy, impression, renders it necessary to furnish it or the supply of unceasing hostilities? Europe with some opinions, and with some principles itself has known no religious wars for some or other. Or indeed, without much express centuries, yet has hardly ever been without care, or much endeavour for this purpose, the Are the calamities, which at this day tendency of the mind of man to assimilate itafflict it, to be imputed to Christianity? Hath self to the habits of thinking and speaking Poland fallen by a Christian crusade? Hath which prevail around him, produces the same the overthrow in France of civil order and se- effect. That indifferency and suspense, that curity, been effected by the votaries of our religion, or by the foes? Amongst the awful lessons, which the crimes and the miseries of that country afford to mankind, this is one; that, in order to be a persecutor, it is not necessary to be a bigot: that in rage and cruelty, in mischief and destruction, fanaticism itself can be outdone by infidelity.

war.

waiting and equilibrium of the judgment which some require in religious matters, and which some would wish to be aimed at in the conduct of education, are impossible to be preserved. They are not given to the condition of human life.

It is a consequence of this institution that the doctrines of religion come to us before the Finally, If war, as it is now carried on be- proofs; and come to us with that mixture of tween nations, produce less misery and ruin explications and inferences from which no pubthan formerly, we are indebted perhaps to lic creed is, or can be, free. And the effect Christianity for the change, more than to any which too frequently follows, from Christianity other cause. Viewed therefore even in its re- being presented to the understanding in this lation to this subject, it appears to have been form, is, that when any articles, which appear of advantage to the world. It hath humanized as parts of it, contradict the apprehension of the conduct of wars; it hath ceased to excite the persons to whom it is proposed, men of them. rash and confident tempers hastily and indisThe differences of opinion, that have in all criminately reject the whole. But is this to do ages prevailed amongst Christians, fall very justice, either to themselves, or to the relimuch within the alternative which has been gion? The rational way of treating a substated. If we possessed the disposition which [ject of such acknowledged importance is to at