[Footnote 1: The Man that]
[Footnote 2: that]
[Footnote 3: that]
[Footnote 4: that]
[Footnote 5: that]
[Footnote 6: that]
[Footnote 7: in]
* * * * *
No. 186. Wednesday, October 3, 1711. Addison.
'Coelum ipsum petimus stultitiâ.'
Hor.
Upon my Return to my Lodgings last Night I found a Letter from my worthy
Friend the Clergyman, whom I have given some Account of in my former
Papers. He tells me in it that he was particularly pleased with the
latter Part of my Yesterday's Speculation; and at the same time enclosed
the following Essay, which he desires me to publish as the Sequel of
that Discourse. It consists partly of uncommon Reflections, and partly
of such as have been already used, but now set in a stronger Light.
'A Believer may be excused by the most hardened Atheist for
endeavouring to make him a Convert, because he does it with an Eye to
both their Interests. The Atheist is inexcusable who tries to gain
over a Believer, because he does not propose the doing himself or the
Believer any Good by such a Conversion.
The Prospect of a future State is the secret Comfort and Refreshment
of my Soul; it is that which makes Nature look gay about me; it
doubles all my Pleasures, and supports me under all my Afflictions. I
can look at Disappointments and Misfortunes, Pain and Sickness, Death
itself, and, what is worse than Death, the Loss of those who are
dearest to me, with Indifference, so long as I keep in view the
Pleasures of Eternity, and the State of Being in which there will be
no Fears nor Apprehensions, Pains nor Sorrows, Sickness nor
Separation. Why will any Man be so impertinently Officious as to tell
me all this is only Fancy and Delusion? Is there any Merit in being
the Messenger of ill News? If it is a Dream, let me enjoy it, since it
makes me both the happier and better Man.
I must confess I do not know how to trust a Man [who [1]] believes
neither Heaven nor Hell, or, in other Words, a future State of Rewards
and Punishments. Not only natural Self-love, but Reason directs us to
promote our own Interest above all Things. It can never be for the
Interest of a Believer to do me a Mischief, because he is sure upon
the Balance of Accompts to find himself a Loser by it. On the
contrary, if he considers his own Welfare in his Behaviour towards me,
it will lead him to do me all the Good he can, and at the same Time
restrain him from doing me any Injury. An Unbeliever does not act like
a reasonable Creature, if he favours me contrary to his present
Interest, or does not distress me when it turns to his present
Advantage. Honour and Good-nature may indeed tie up his Hands; but as
these would be very much strengthened by Reason and Principle, so
without them they are only Instincts, or wavering unsettled Notions,
[which [2]] rest on no Foundation.
Infidelity has been attack'd with so good Success of late Years, that
it is driven out of all its Out-works. The Atheist has not found his
Post tenable, and is therefore retired into Deism, and a Disbelief of
revealed Religion only. But the Truth of it is, the greatest Number of
this Set of Men, are those who, for want of a virtuous Education, or
examining the Grounds of Religion, know so very little of the Matter
in Question, that their Infidelity is but another Term for their
Ignorance.
As Folly and Inconsiderateness are the Foundations of Infidelity, the
great Pillars and Supports of it are either a Vanity of appearing
wiser than the rest of Mankind, or an Ostentation of Courage in
despising the Terrors of another World, which have so great an
Influence on what they call weaker Minds; or an Aversion to a Belief
that must cut them off from many of those Pleasures they propose to
themselves, and fill them with Remorse for many of those they have
already tasted.
The great received Articles of the Christian Religion have been so
clearly proved, from the Authority of that Divine Revelation in which
they are delivered, that it is impossible for those who have Ears to
hear, and Eyes to see, not to be convinced of them. But were it
possible for any thing in the Christian Faith to be erroneous, I can
find no ill Consequences in adhering to it. The great Points of the
Incarnation and Sufferings of our Saviour produce naturally such
Habits of Virtue in the Mind of Man, that I say, supposing it were
possible for us to be mistaken in them, the Infidel himself must at
least allow that no other System of Religion could so effectually
contribute to the heightning of Morality. They give us great Ideas of
the Dignity of human Nature, and of the Love which the Supreme Being
bears to his Creatures, and consequently engage us in the highest Acts
of Duty towards our Creator, our Neighbour, and our selves. How many
noble Arguments has Saint Paul raised from the chief Articles of our
Religion, for the advancing of Morality in its three great Branches?
To give a single Example in each Kind: What can be a stronger Motive
to a firm Trust and Reliance on the Mercies of our Maker, than the
giving us his Son to suffer for us? What can make us love and esteem
even the most inconsiderable of Mankind more than the Thought that
Christ died for him? Or what dispose us to set a stricter Guard upon
the Purity of our own Hearts, than our being Members of Christ, and a
Part of the Society of which that immaculate Person is the Head? But
these are only a Specimen of those admirable Enforcements of Morality,
which the Apostle has drawn from the History of our blessed Saviour.
If our modern Infidels considered these Matters with that Candour and
Seriousness which they deserve, we should not see them act with such a
Spirit of Bitterness, Arrogance, and Malice: They would not be raising
such insignificant Cavils, Doubts, and Scruples, as may be started
against every thing that is not capable of mathematical Demonstration;
in order to unsettle the Minds of the Ignorant, disturb the publick
Peace, subvert Morality, and throw all things into Confusion and
Disorder. If none of these Reflections can have any Influence on them,
there is one that perhaps may, because it is adapted to their Vanity,
by which they seem to be guided much more than their Reason. I would
therefore have them consider, that the wisest and best of Men, in all
Ages of the World, have been those who lived up to the Religion of
their Country, when they saw nothing in it opposite to Morality, and
[to] the best Lights they had of the Divine Nature. Pythagoras's first
Rule directs us to worship the Gods as it is ordained by Law, for that
is the most natural Interpretation of the Precept. [3] Socrates, who
was the most renowned among the Heathens both for Wisdom and Virtue,
in his last Moments desires his Friends to offer a Cock to
Æsculapius; [4] doubtless out of a submissive Deference to the
established Worship of his Country. Xenophon tells us, that his Prince
(whom he sets forth as a Pattern of Perfection), when he found his
Death approaching, offered Sacrifices on the Mountains to the Persian
Jupiter, and the Sun, according to the Custom of the Persians; for
those are the Words of the Historian. [5] Nay, the Epicureans and
Atomical Philosophers shewed a very remarkable Modesty in this
Particular; for though the Being of a God was entirely repugnant to
their Schemes of natural Philosophy, they contented themselves with
the Denial of a Providence, asserting at the same Time the Existence
of Gods in general; because they would not shock the common Belief of
Mankind, and the Religion of their Country.'