OCCASIONAL THOUGHTS
In reference to a
Vertuous or Christian
LIFE.
LONDON,
Printed for A. and J. Churchil at the
Black Swan in Pater-noster Row.
1705.
THE PREFACE.
_The following discourse was written some Years since, not without the
thought that, possibly, it might be of farther use than for the
entertainment of the Writer: Yet so little express Intention was there
of Publishing the Product of those leisure Hours it employ'd, that
these Papers lay by for above two Years unread, and almost forgotten.
After which time, being perus'd and Corrected, they were communicated
to some Friends of the Authors, who judging them capable to be useful,
they are now sent into the World in that Hope.
There is nothing pretended or suppos'd to be in them which is not
obvious: but Truths the most evident, are sometimes overlook'd, or not
sufficiently and universally attended to: And where these are Truths
of moment, it is no ill Service, by frequent representations of them,
to procure them attention.
I think there can be few heartily concerned for the Vice and
Immorality that abounds amongst us, who have not sometimes reflected
upon loose or careless Education, as one cause thereof: But yet the
great weight that right Instruction and Discipline of Youth, is of, in
respect both of Peoples present and future Felicity, is (as I take it)
far from being generally so settl'd in the Minds of Parents, as to be
steadily look'd upon by them as the one thing to that degree
necessary, that without due care taken thereof, all other indeavours,
to render their Children happy, either in this Life, or in that which
is to come, are likely to be very inefficacious.
That right Instruction, in regard of Vertue, consists in joining
together, inseparably, good Principles with early Habits, either of
these being insufficient without the other, is likewise, I presume, no
new Thought: But is yet what appears to me to be very little reflected
upon. When this is duly consider'd, People cannot, I think, but be
soon convinc'd from what Hands the right Instruction spoken of, ought
to come; for nothing can, in my Opinion, be more obvious than that is.
If these_ OCCASIONAL THOUGHTS _shall produce better digested ones
from any other Hand; or shall themselves be any way serviceable to
the reducing or directing of one single Soul into the paths of Vertue,
I shall not repent the Publishing them: And however useless they may
be to this end (sincerely aim'd at) yet the very Design will intitle
them to no unfavourable reception: For but to indeavour to contribute,
in the least degree, to the Honour of God, or Good of Mankind, can
never stand in need of Pardon. And such a Modesty or Fear of
displeasing any as withholds Men from enterprising the one, or the
other of these, where nothing but their own Credit is hazarded, should
the design not succeed, is, on the contrary, very blameable.
Besides these two Motives, could I need any other to ingage me in the
defence of Vertue, I should find yet a very powerful one in that
dutiful Affection which I pay, and which every Subject ows to a_ GOOD
PRINCE: _Since the_ QUEEN, _I am fully perswaded, would not so much
rejoyce in the Accession of great Kingdoms to her Dominions, as to see
the People, already happy in Her Government over them, indeavouring to
make themselves and one another so, in following the great Example
which She sets them of Vertue and Piety._
* * * * *
OCCASIONAL THOUGHTS
In reference to a
Vertuous or Christian
LIFE.
There is no so constant and satisfactory a Pleasure, to those who are
capable of it, as Rational Conversation gives: And to me, depriv'd of
that Enjoyment, the remembrance thereof, is, in my present Solitude,
the most delightful Entertainment: Wherein some of my leisure hours
will not, I hope, be mispent, should this engage me to prosecute such
Thoughts as were lately suggested to me by others. The which taking
their rise from a particular Enquiry, and thence proceeding to a
general Consideration of the Folly and Madness of Rational Creature's
acting, as if they had no other Principle to direct or determin them,
than the Incitements of their Passions and Appetites, comprehended at
once the unhappiness of Mankind, both Here and Hereafter. Since those
Breaches of the Eternal Law of Reason, which disorder Common-wealths
and Kingdoms; disturb the Peace of Families; and make by far the
greatest part of the Private Infelicities of Particular Persons in
this World, are what the Sovereign Disposer of all things has
ordain'd, shall render Men miserable in a future Life also.
A survey of which Moral Irregularities, as bringing into view a large
Scene of Human Depravity, does indeed furnish matter for melancholy,
rather than pleasing Contemplations: But the Mind is sometimes no less
affected with Delight, wherein there is a mixture of sadness on
Subjects, which in themselves consider'd are ungrateful, than on
occasions the most welcome to us: And such a just zeal in any for the
interests of Vertue, as makes them, with a Charitable concern, reflect
on the miscarriages of others, and thence take occasion to examine
their own Actions by the true Rules and Measures of their Duty,
expresses a disposition of Mind too becoming Rational Creatures, and
too seldom met withal, not to please, tho' excited by Representations
which are disagreeable; provided they are of such a matter as is not
then new to our Thoughts.
That the Gross of Mankind do every where live in opposition to that
Rule of Nature which they ought to obey, is a sad Truth; but that we
who have this Rule enforc'd by a clearer Light, are included herein,
and do in this find the source of many Evils, not only fear'd, but
which we actually feel, are Considerations yet more affecting, and not
a little aggravated in that, within Memory, this heretofore sober
Nation has been debauch'd from Principles of Vertue and Religion, to
such an excess of Vice and Prophaneness, that it has been Fashionable
to have no shame of the grossest Immoralities; and Men have thought
even to recommend themseves by avow'd Impiety. A Change which could
not be consider'd without extream regret by all who either were in
earnest Christians, or who truly lov'd the Prosperity of their
Country: And as upon this occasion there was reason to be sensible
that nothing operates so powerfully as the example of Princes; some
have been of later Years induc'd to hope for a revolution in our
Manners, no less advantageous than what has hitherto secur'd those
Civil and Religious Liberties, without which it is impossible for
Vertue to subsist among any People whatsoever. But Experience shows
that Humane Nature is much easier led into Evil, than reduc'd from it;
and that inveterate Maladies are difficultly cur'd.
When Men's Practices have infected their Principles and Opinions; and
these have had time again reciprocally to confirm them in their
Vicious Habits and Customs, the whole Constitution is corrupted; and
the Personal Vertue then of the Prince (however conspicuous) will not,
without a concurrence of other means, influence farther than to make
(it may be) some change in the Garb, or Fashion of Men's Vices.
A due and vigorous Execution of proper Laws against Immorality and
Prophaneness, is that alone which will effectually restrain them: And
a right care had of Education, is the only humane means of making
People truly Vertuous. Whenever our inferiour Magistrates shall be
such as will be _a terror to Evil doers, and encouragers of those who
do well_, and when Parents shall be perswaded that it is in their
power to procure to their Children more valuable Treasures than Riches
and Honours; the ancient Vertue of our Ancestors will then quickly be
equall'd, if not surpass'd, by that of their Posterity: But till then,
it is in vain to expect that any great Advances should be made towards
an Amendment, as necessary to our present and National, as to our
Personal and Future Happiness.
What the force of Education is upon our Minds, and how by a due regard
had to it, Common-wealths and Kingdoms have flourished, and become
famous; and how much this has been recommended by Wise Men in all
Ages, requires but a small consideration of Humane Nature, and
Acquaintance with History to inform us; nor is any thing more obvious
to observe than the power of Education. This matter yet has no where
been ordinarily look'd after, proportionably to the moment it is
visibly of: And even the most sollicitous about it, have usually
employ'd their care herein but by halves with respect to the Principal
Part in so great a concernment; for the information and improvement of
the Understanding by useful Knowledge, (a thing highly necessary to
the right regulation of the Manners) is commonly very little thought
of in reference to one whole Sex; even by those who in regard of the
other, take due care hereof. But to this omission in respect of one
Sex, it is manifestly very much to be attributed, that that pains
which is often bestow'd upon the other, does so frequently, as it
does, prove ineffectual: Since the actual assistance of Mothers, will
(generally speaking) be found necessary to the right forming of the
Minds of their Children of both Sexes; and the Impressions receiv'd in
that tender Age, which is unavoidably much of it passed among Women,
are of exceeding consequence to Men throughout the whole remainder of
their Lives, as having a strong and oftentimes unalterable influence
upon their future Inclinations and Passions.
As those Persons who afforded that agreeable Conversation I have
mention'd, were the greater part of them Ladies, it was not strange if
they express'd much displeasure at the too general neglect of the
Instruction of their Sex; a Reflection not easily to be avoided by
them, when their thoughts upon the miscarriages and unhappiness of
Mankind in general, terminated in a more peculiar Consideration of
that part which those of their own Condition had in the one, and the
other. Wherein the Conversation concluded where it had begun; the
occasion which introduced it having been the Enquiry of a Lady, What
was the Opinion of one in the Company concerning a Book Intitled
_Conseils d'Ariste sur les Moyens de conserver sa Reputation_? Of
which (she said) she had heard divers Persons of Merit and Quality,
speak very differently: Some as if it contained the most useful
Instructions that could be given for the rendring any young Lady such
as her best Friends could wish she should be; and others, as relishing
too much of an Antiquated severity, not indulgent enough either to the
natural and agreeable Gaiety of Youth, or to that innocent Liberty now
in use, deriv'd like most of our other Fashions, from that Nation
where these _Counsels_ were thought needful.
I remember not the Book you speak of enough to answer to your desire,
(reply'd the Person to whom this Enquiry was address'd) but what you
say is objected to these _Conseils_ is without doubt impertinent,
unless the Precepts therein meant to be condemn'd, are shown to be in
themselves faulty; it being certainly otherwise no matter of exception
to them that they are not Indulgent to what an Age, the Manners
whereof they were intended to correct, had establish'd or found
agreeable. This Objection yet can hardly (I think) be less just, than
such a Character of any Book of this Nature, as some it seems give of
this: the Author whereof pretended not (as I suppose) to so much in
his Design, as these People find in his Performance. And the nature
and extent of a Christian's Duty is but little in their thoughts, who
think that any Rules dictated by Prudence, or Experience of the World,
and directed to the Glory of a good Name, are such Instructions as can
render any one what they ought to be. A _solid Vertue_ can alone do
this; the Possession whereof is infinitely preferable to that of
Reputation; with which yet it is so rarely unattended, that one may
affirm there is no so secure and easie a way (especially for a Lady)
to acquire and conserve the Reputation of being Vertuous, as really to
be so.
But Vertue is not (tho often so misrepresented) included in Innocency;
or does consist in a partial Practice of Actions praiseworthy; for its
extent is equal to our liberty of Action; and its Principle the most
Active one of the Mind; Vertue being the natural result of a sincere
desire to conform in all things to the Law set us by our Maker; which
who so truly endeavours, will not find much occasion for such kind of
Advices as the above-mentioned ones, either to correct their Faults,
or teach them to put a mask over them; an ill use sometimes made of
this sort of Instructions: However a better might be, since it is
true, that young People from the Experience of others may learn many
things in reference to their Conduct, the knowledge whereof they would
buy too dear at their own. The difficulty yet that there is in
applying general Rules to particular Cases, makes (I presume) Books of
this sort, how good soever in the kind, of less advantage to those who
most need them, than some imagine them to be.
This which was then said on the Subject of these _Conseils_ (lying by
accident in the way) suggests to me now two things, wherein the
Documents ordinarily given to such young Ladies, as are intended to
have the best care taken of their Instruction, are, I think, very
defective; and the fitter to be redress'd, as being of peculiar ill
consequence in a Sceptical, loose and unthinking Age; wherein Wit is
apt to pass upon many for Reason.
The first of these is, That those Notions, or Ideas of Vertue, and
consequent Rules of Action, which are usually given to such young
Persons, do rarely carry along with them an entire conviction of their
Truth and Reasonableness: Whence if these Instructions at any time
happen strongly to cross the Inclinations of those to whom they are
given, it will appear rational to question their Solidity: And when
Principles that thwart People's passions or interests, come once to be
doubted of by them, it is great odds, that they will sooner be
slighted, than better examin'd.
Now, this want of apparent Truth and Reasonableness, is not only
where the _Notions_ and _Precepts_ giv'n, are in themselves such as
either in Whole, or in Part, are not True or Rational; but also
(oftentimes) where they are altogether conformable to right Reason: In
which cases, the want of apparent Reasonableness, proceeds from a
defect of such Antecedent Knowledge in those who are design'd to be
instructed, as is necessary to the seeing their Reasonableness of the
Instructions giv'n them; that is to say, To their discerning the
conformity with, or evident deduction of such Instructions from some
Truths which are unquestion'd by them: the which should be the
Principles of True Religion, so clearly made out to them, as to be by
them acknowledg'd for Verities. Religion being (as I shall take it at
present for granted) the only sufficient ground or solid support of
Vertue; For the belief of a Superior, Omnipotent Being, inspecting
our Actions, and who will Reward or Punish us accordingly, is in all
Men's Apprehensions the strangest, and in truth the only stable and
irresistible Argument for submitting our Desires to a constant
Regulation, wherein it is that Vertue does consist.
How far Natural Religion alone is sufficient for this, is very fit to
be consider'd: But I conclude that among us, there are few who pretend
to recommend Vertue, but who do so either with no respect at all to
Religion, and upon Principles purely Humane, or else with reference to
the Christian Religion. The first of these, it is already said, will
be ineffectual; and it is no less certain that the Christian Religion
cannot be a solid Foundation for Vertue, where Vertue being inculcated
upon the Declarations of the Gospel, those who are thus instructed,
are not convinc'd of the Authority and Evidence of that Revelation;
which but too commonly is the Case: Instructors, instead of Teaching
this necessary previous Knowledge of Religion, generally, supposing it
to be already in them whom they instruct, who in reality neither have
it, or have ever been so before-hand Taught, as to make it a
reasonable Presumption that they should have it. Whence all the
Endeavours of making them Vertuous in consequence of their
Christianity, are but attempting to raise a real Superstructure upon
an only imaginary Foundation; for Truths receiv'd upon any other
Ground than their own Evidence, tho' they may, perhaps, find
entertainment, yet will never gain to themselves a sure hold upon the
Mind; and so soon as they become troublesome, are in great danger of
being question'd; whereby whatever is Built upon them, must be
likewise liable to be suspected for fallacious: And however empty
Declamations do often-times make livelier impressions upon Young
People than substantial Reasoning, yet these impressions are, for the
most part, easily effac'd; and especially are so out of their Minds
who naturally are the capablest of right Reason; as among other
instances appears in this, that prophane Wits do often even railly
Women of the Best Parts (Religiously Bred as they call it) out of
their Duty: These not seeing (as they should have been early Taught to
do) that what they have learn'd to be their Duty is not grounded upon
the uncertain and variable Opinion of Men, but the unchangeable nature
of things; and has an indissolvable Connection with their Happiness or
Misery.
Now those who have the Direction of Young Ladies in their Youth, so
soon as past Child-hood, whether they be the Parents, Governesses, or
others, do not, most commonly, neglect the Teaching them That which is
the Ground and Support of all the Good Precepts they give them;
because that Principles of Religion are by them believed to be
unnecessary; or are not in their Thoughts; but because they presume,
as has been said, that those now under their Care are already
sufficiently instructed herein; viz. When their Nurses, or Maids,
Taught them their Catechisms; that is to say, Certain Answers to a
Train of Questions adapted to some approv'd System of Divinity.
That this is sufficient Instruction in Religion, is apparently a
Belief pretty general: And not only such Young Ladies as have newly
put off their Bibs and Aprons, but even the greatest Number of their
Parents, and Teachers themselves, would, yet less than They, be
pleas'd if one should tell them that those who know so much as this,
may nevertheless be very Ignorant concerning the Christian Religion;
these Old People no more than the Young Ones, being able to give any
farther Account thereof than they have thus been taught. It is yet
true that many who have Learn'd, and who well remember long
Catechisms, with all their pretended Proofs, are so far from having
that Knowledge which Rational Creatures ought to have of a Religion
they profess to Believe they can only be Sav'd by, as that they are
not able to say, either what this Religion does Consist in, or why it
is they Believe it; and are so little instructed by their Catechisms,
as that, oftentimes, they understand not so much as the very Terms
they have Learn'd in them: And more often find the Proportions therein
contain'd, so short in the Information of their Ignorance; or so
unintelligible, to their Apprehensions; or so plainly contradictory of
the most obvious Dictates of common Sense; that Religion (for the
which they never think of looking beyond these Systems) appears to
them indeed a thing not Built upon, or defensible by Reason: In
consequence of which Opinion, the weakest attaques made against it,
must needs render such Persons (at the least) wavering in their Belief
of it; Whence those Precepts of Vertue, which they have receiv'd as
bottom'd thereon, are, in a Time wherein Scepticism and Vice, pass for
Wit and Gallantry, necessarily brought under the suspicion of having
no solid Foundation; and the recommenders thereof, either of
Ignorance, or Artifice.
But the not making Young People understand their Religion, is a fault
not peculiar in regard to the instruction of one Sex alone, any
otherwise than as consider'd in its Consequences; whereby (ordinarily
speaking) Women do the most inevitably suffer; as not having the like
Advantage (at least early enough) of Correcting the Ignorance, or
Errors of their Child-hood that Men have.
The other thing which I imagine faulty, does more peculiarly concern
the Sex, but is yet chiefly practic'd in regard of Those of it who are
of Quality, and that is, the insinuating into them such a Notion of
Honour as if the praise of Men ought to be the Supreme Object of their
Desires, and the great Motive with them to Vertue: _A Term_ which when
apply'd to Women, is rarely design'd, by some People, to signifie any
thing but the single Vertue of Chastity; the having whereof does with
no more Reason intitle a Lady to the being thought such as she should
be in respect of Vertue, than a handsome Face, unaccompany'd by other
Graces, can render her Person truly Amiable. Or rather, _Chastity_ is
so essential to, singly, so small a part of the Merit of a Beautiful
Mind, that it is better compar'd to Health, or Youth, in the Body,
which alone have small Attractions, but without which all other
Beauties are of no Value.
To perswade Ladies then that what they cannot want without being
contemptible, is the chief Merit they are capable of having, must
naturally either give them such low thoughts of themselves as will
hinder them from aspiring after any thing Excellent, or else make them
believe that this mean Opinion of them is owing to the injustice of
such Men in their regard as pretend to be their Masters. A belief too
often endeavour'd to be improv'd in them by others.
But whether any Natural, or Design'd ill consequence follow from
hence or no, this is certain, that a true Vertue is the best Security
against all the Misfortunes that can be fear'd, and the surest Pledge
of all the Comforts that can be hop'd for in a Wife, _viz._ such a
Vertue whose Foundation is a desire above all things, of approving our
selves to God; the most opposite Principle whereunto is the making the
Esteem of Men the chief End, and Aim of our Actions; as it is propos'd
to be of Their's who have the empty Idea of Glory set before them as
the great Motive to, and high Reward of that particular Duty, which
(as if it included all others) does ordinarily ingross the Name of
Vertue, with regard to Women. A very wrong Motive this, to Those who
aim at what is truely Honourable, and such as may (and often does) as
well produce an ill, as a good effect.
But these wrong or partial Notions of Vertue, and Honour, are the
Product only of such Men's Inventions as are unwilling to regulate
their own Actions by the Universal, and Eternal Law of Right; and
therefore are ever desirous to find out such Rules for other People,
as will not reach themselves, and as they can extend and contract as
they please. In saying of which, it is not deny'd, that the love of
Praise may be sometimes usefully instill'd into very Young Persons, to
give them the desire of Eminence in things wherein they should
endeavour to excel: But as this ought never to be made the incitement
to any Vertue but in the earliest Childhood of our Reason, so also at
no time should Glory (which is the Reward only of Actions
transcendently Good, either in kind, or degree) be represented as the
purchase of barely not meriting Infamy: The apprehension of which, is
a much stronger perswasive to most People not to do amiss, than that
of Glory, which cannot consist with it: For no Body can rationally
think that Glory can be due to them for doing that, which it would be
shameful in them not to do. But there is yet a farther Folly and ill
Consequence in Men's intitling Ladies to Glory on account of Chastity
which is, that the conceit hereof (especially in those who are
Beautiful) does ordinarily produce in them a Pride and Imperiousness,
that is very troublesome to such as are the most concern'd in them.
One whose business it was to remark the Humours of the Age, and of
Mankind in general, has, I remember, made a Husband on this occasion
to say,
_Such Vertue is the Plague of Human Life,
A Vertuous Woman, but a Cursed Wife._
And he adds,
_In Unchaste Wives,
There's yet a kind of recompencing Ease,
Vice keeps 'em Humble, gives 'em care to please.
But against clamorous Vertue, what Defence?_
If Mr. _Dryden_ did distinguish herein, between real Vertue and that
Idol one of Men's Invention, he was, perhaps, not much in the wrong in
what he suggests: But if he design'd in this a Satyr against Marriage,
as a state in the which a Man can no way be happy, it appears then how
much Vertue is prejudiced by this foreign Support, whilst it becomes
thereby expos'd to such a Censure; which if it may be Just in
reference to a vain Glorious Chastity, yet can never be so of a truly
Vertuous one: Obedience to the Law of God, being an Universal
Principle, and admitting of no Irregularity in one thing any more than
in another, which falls under it's Direction.
It is indeed only a Rational Fear of God, and desire to approve our
selves to him, that will teach us in All things, uniformly to live as
becomes our Reasonable Nature; to inable us to do which, must needs be
the great Business and End of a Religion which comes from God.
But how differently from this has the Christian Religion been
represented by those who place it in useless Speculations, Empty
Forms, or Superstitious Performances? The Natural Tendency of which
things being to perswade Men that they may please God at a cheaper
Rate than by the Denial of their Appetites, and the Mortifying of
their Irregular Affections, these Misrepresentations of a pretended
Divine Revelation have been highly prejudicial to Morality: And,
thereby, been also a great occasion of Scepticism; for the Obligation
to Vertue being loosen'd, Men easily become Vicious; which when once
they are, the Remorse of their Consciences bringing them to desire
that there should be no future Reckoning for their Actions; and even
that there should be no God to take any cognizance of them; they often
come (in some degree at least) to be perswaded both of the one, and
the other of these. And thus, many times, there are but a few steps
between a Zealous Bigot, and an Infidel to all Religion.
_Scepticism,_ or rather _Infidelity,_ is the proper Disease our Age,
and has proceeded from divers Causes: But be the remoter or original
ones what they will, it could never have prevail'd as it has done, had
not Parents very generally contributed thereto, either her by
negligence of their Children's Instruction; or Instructing them very
ill in respect of Religion.
It might indeed seem strange to one who had no experience of Mankind,
that People (however neglected in their Education) could, when they
came to years of Judgment, be to such a degree wanting to themselves,
as not to seek right Information concerning Truths of so great Moment
to them not to be Ignorant of, or mistaken in, as are those of
Religion. Yet such is the wretched Inconsideration Natural to most
Men, that (in fact) it is no uncommon thing at all to see Men live day
after day, in the pursuit of their Inclinations, without ever exerting
their Reason to any other purpose than the gratification of their
Passions; and no wonder can it then be if they give in to the belief,
or take up with a blind Perswasion of such Opinions as they see to be
most in Credit; and which will also the best suit their turn?
_Absolute Atheism_ does no doubt the best serve Their's, who live as
if there was no God in the World; but how far so great Non-sense as
this, has been able to obtain, is not easie to say: downright Atheism
being what but few Men will own. To me it appears (in that Those who
will expose themselves to argue against the Existence of a God, do
rarely venture to produce any Hypothesis of their own to be fairly
examin'd and compar'd with that which they reject: But that their
opposition to a Deity, consists only in Objections which may as well
be retorted upon themselves, and which at best prove nothing but the
shortness of Humane Understanding) to me, I say, it appears from hence
probable that the greatest part of Atheistick Reasoners, do rather
desire, and seek to be Atheists, than that in reality they are so.
Men, who are accustom'd to Believe without any Evidence of Reason for
what they Believe, are, it is likely, more in earnest in this wild
Opinion: And in all appearance very many there are among us of such as
a Learned Man calls _Enthusiastick Atheists, viz._ who deny the
Existence of an Invisible, Omniscient, Omnipotent, first Cause of all
things, only through a certain Sottish disbelief of whatsoever they
cannot either see or feel; never consulting their Reason in the Case.
That there are some who do thus, their Discourses assure us: The
Actions of many others, are unaccountable without supposing them to be
of this Number; and it is very suspicious that to this Atheism as to a
secret Cause thereof, may be attributed the avow'd Averseness of many
Men to reveal'd Religion, since in a Country where People are
permitted to read the Scriptures, and to use their Reason freely in
matters of Religion; and where, in effect, there are so many Rational
Christians, 'tis hard to conceive that Men can be long Scepticks in
regard of Christianity, if they are indeed hearty Deists; and fully
perswaded of the Truths of Natural Religion.
But it being sufficiently obvious that want of Instruction concerning
Religion does in a Sceptical Age dispose Men to Scepticism and
Infidelity, which often terminates in downright Atheism; let us see
whether, or no, Ill, by which I mean, all irrational Instruction in
regard of Religion, has not the same Tendency.
It is as undeniable as the difference between Men's being in, and out
of their Wits, that Reason ought to be to Rational Creatures the Guide
of their Belief: That is to say, That their Assent to any thing,
ought to be govern'd by that proof of its Truth, whereof Reason is the
Judge; be it either Argument, or Authority, for in both Cases Reason
must determine our Assent according to the validity of the Ground it
finds it Built on: By Reason being here understood that Faculty in us
which discovers, by the intervention of intermediate Ideas, what
Connection Those in the Proposition have one with another: Whether
_certain_; _probable_; or _none at all_; according whereunto, we ought
to regulate our Assent. If we do not so, we degrade our selves from
being Rational Creatures; and deprive our selves of the only Guide God
has given us for our Conduct in our Actions and Opinions.
Authority yet is not hereby so subjected to Reason, as that a
Proposition which we see not the Truth of, may not nevertheless be
Rationally assented to by us.
For tho' Reason cannot from the Evidence of the thing it self induce
our assent to any Proposition, where we cannot perceive the Connexion
of the Ideas therein contain'd; yet if it appears that such a
Proposition was truly reveal'd by God, nothing can be more Rational
than to believe it: since we know that God can neither Deceive, nor be
Deceived: That there are Truths above our Conception, and that God may
(if he so pleases) communicate these to us by Supernatural Revelation.
The part of Reason then, in regard of such a Proposition as this, is,
only to examine whether it be indeed a Divine Revelation: which should
Reason not attest to the Truth of; it is then evidently Irrational to
give, or require assent to it as being so.
And as plainly Irrational must it be to give, or require assent to
any thing as a Divine Revelation, which is evidently contrary to
Reason; no less being herein imply'd than that God has made us so as
to see clearly that to be a Truth, which is yet a Falshood; the which,
were it so, would make the Testimony of our Reason useless to us; and
thereby destroy also the Credit of all Revelation; for no stronger
proof can be had of the Truth of any Revelation than the Evidence of
our Reason that it is a Revelation.
Now if the Christian Religion be very often represented as teaching
Doctrines clearly contrary to Reason; or as exacting belief of what we
can neither perceive the Truth of, nor do find to be reveal'd by
Christ, or his Apostles: And, (what is still more) that this pretended
Divine Religion does even consist in such a Belief as This; so that a
Man cannot be a Christian without believing what he neither from
Arguments or Authority has any Ground for believing; what must the
Natural Consequence of this be upon all whoever so little consult
their Reason, when in riper Years they come to reflect hereupon, but
to make them recal, and suspend, at least, their assent to the Truth
of a Religion that appears to them thus Irrational? since an
Irrational Religion can never Rationally be conceived to come from
God.
And if Men once come to call in question such Doctrines as (tho' but
upon slender Grounds for it) they had received for unquestionable
Truths of Religion, they are ordinarily more likely to continue
Scepticks, or to proceed to an intire disbelief of this Religion, than
to take occasion from hence to make a just search after its Verity:
The want either of Capacity, Leisure or Inclination for such an
inquiry, disposing Men, very generally, to neglect it; and easily to
satisfy themselves in so doing, from a perswasion that the Christian
Religion is indeed self condemn'd: Those whom they imagine to have
understood it as well as any Men, having never taught them that this
Religion does so much as pretend to any Foundation in, or appeal to
Reason, that Faculty in us which distinguishes us from Beasts, and the
Actual use thereof from Mad-Men; but indeed Taught them the contrary:
And thus prejudg'd, it truly is that the Christian Religion, by those
who disbelieve it, has usually come to be rejected; without ever
having been allow'd a fair Examination.
From what has been said, I think it does appear, that Ill, that is to
say, Irrational Instruction concerning Religion, as well as want of
Instruction, disposes to Scepticism: And this being so, what wonder
can it be that Scepticism having once become fashionable, should
continue so? the un-instructed, and the ill-instructed, making by so
great odds, the Majority. For Those who have no Religion themselves,
do not often take care that others should have any: And They who
adhere to a misgrounded Perswasion concerning Religion, retaining a
Reverence for their Teachers, do, in consequence thereof, commonly
presume that their Children cannot be better taught than they have
been before them; which is generally (as has been said) only by the
learning of some approved Catechism; wherein, commonly enough, the
first principles of Religion are not, as they should be, laid down,
but suppos'd: and from whence Those who learn them, learn nothing
except that certain Propositions are requir'd to be Believed, which
perhaps, they find inconceivable by them; or (at best) whereof they
see neither use, nor certainty: These Catechisms yet being
represented to Children by those whom they the most Esteem, and
Credit, as containing Sacred verities on the Belief of which Salvation
does depend, they quickly become afraid to own that they are not
convinc'd of the Truth of what is deliver'd in them: For the greater
part among our selves are instructed in Religion much after the same
manner that that good Lady of the Church of _Rome_ instructed her
Child; who when the Girl told her, she _could not believe
Transubstantiation_; Reply'd, _What? You do you not believe
Transubstantiation? You are a naughty Girl, and must be whip'd._
Instead of having their reasonable Inquiries satisfy'd, and
incourag'd, Children are ordinarily rebuk'd for making any: from
whence not daring in a short time to question any thing that is taught
them in reference to Religion; they, (as the Girl above-mention'd was)
are brought to say, that they _do Believe_ whatever their Teachers
tell them they must Believe; whilst in Truth they remain in an
ignorant unbelief, which exposes them to be seduc'd by the most
pitiful Arguments of the Atheistical, or of such as are disbelievers
of reveal'd Religion.
The Foundation of All Religion is the belief of a God; or of a Maker
and Governour of the World; the evidence of which, being visible in
every thing; and the general Profession having usually stamp'd it with
awe upon Children's Minds, they ought perhaps most commonly to be
suppos'd to Believe This, rather than have doubts rais'd in them by
going about to prove it to them: because those who are uncapable of
long deductions of Reason, or attending to a train of Arguments, not
finding the force thereof when offer'd to prove what they had always
taken for a clear, and obvious verity, would be rather taught thereby
to suspect that a Truth which they had hitherto look'd on as
unquestionable, might rationally be doubted of, than be any ways
confirm'd in the belief of it. But if any doubts concerning the
Existence of God, do arise in their Minds, when they own this, or that
this, can be discover'd by discoursing with them: such doubts should
always be endeavour'd to be remov'd by the most solid Arguments of
which Children are capable. Nor should They ever be rebuk'd for having
those doubts; since not giving leave to look into the grounds of
asserting any Truth, whatever it be, can never be the way to establish
that Truth in any rational Mind; but, on the contrary, must be very
likely to raise a suspicion that it is not well grounded.
The belief of a Deity being entertain'd; what should be first taught
us should be what we are in the first place concern'd to know.
Now it is certain that what we are in the first place concern'd to
know, is that which is necessary to our Salvation; and it is as
certain that whatever God has made necessary to our Salvation, we are
at the same time capable of knowing. All Instruction therefore which
obtrudes upon any one as necessary to their Salvation, what they
cannot understand or see the evidence of, is to that Person, wrong
Instruction; and when any such unintelligible, or unevident
Propositions are delivered to Children as if they were so visible
Truths that a reason, or proof of them was not to be demanded by them,
what effect can this produce in their Minds but to teach them betimes
to silence and suppress their Reason; from whence they have afterwards
no Principle of Vertue left; and their practices, as well as
opinions, must needs (as is the usual consequence hereof) become
expos'd to the Conduct of their own, or other Men's Fancies?
The existence of God being acknowledg'd a Truth so early receiv'd by
us, and so evident to our Reason, that it looks like Natural
Inscription; the Authority of that Revelation by which God has made
known his Will to Men, is to be firmly establish'd in People's Minds
upon its clearest, and most rational evidence; and consequentially
They are then to be refer'd to the Scriptures themselves, to see
therein what it is that God requires of them to _believe_ and _to do_;
the great Obligation they are under diligently to study these Divine
Oracles being duly represented to them. But to exhort any one to
search the Scriptures to the end of seeing therein what God requires
of him, before he is satisfy'd that the Scriptures are a Revelation
from God, cannot be rational: since any ones saying that the
Scriptures are God's Word, cannot satisfy a rational and inquisitive
Mind that they are so: and that the Books of the Old and New Testament
were dictated by the Spirit of God, is not a self evident Proposition,
but a Truth that demands to be made out, before it can be rationally
assented to.
It should also be effectually Taught, and not in Words alone, That it
is our Duty to study and examine the Scriptures, to the end of seeing
therein what God requires of us to _believe_, and to _do_. But none
are effectually, or sincerely taught this, if notwithstanding that
this is sometimes told them, they are yet not left at liberty to
believe, or not believe, according to what, upon examination, appears
to them to be the sense of the Scriptures: for if we must not receive
them in that sense, which, after our best inquiry, appears to us to be
their meaning, it is visible that it signifies nothing to bid us
search, and examine them.
These two things, _viz._ a rational assurance of the Divine Authority
of the Scriptures, and a liberty of fairly examining them, are
absolutely necessary to the satisfaction of any rational Person,
concerning the certainty of the Christian Religion, and what it is
that this Religion does consist in: and He who when he comes to be a
Man, shall remember that being a Boy he has been check'd for doubting,
instead of being better inform'd when he demanded farther proof than
had been given him of the Divine Authority of the Scriptures: or that
he has been reprehended for thinking that the Word of God contradicted
some Article of his Catechism; has just ground, when he reflects
thereupon, to question, whether or no, the Interaction of his
Childhood has not been an Imposition upon his Reason; which he will no
doubt be apt to believe the more, when others shall confidently affirm
to him that it has been so: And in that Age of Men's Lives when they
are in the eagerest pursuit of Pleasure, it is great odds (as has been
already observ'd) that if, in regard of Religion, they come to lose
the belief of what they have once thought unquestionable, they will
more often be perswaded that there is no Truth at all therein, than
set themselves seriously to find out what is so.
How dangerous a thing then is such Instruction in Religion, as teaches
nothing unless it be to stifle the Suggestions of our Natural Light?
But that such Instruction as this, is all that the far greatest Number
of People have, there is too much ground to conclude, from the
visible Ignorance even of the most of Those who are Zealous in some
Profession of Christian Faith, and Worship: Few of These not being at
a loss to answer, if ask'd, either, _What the Faith of a Christian
does consist in_? Or, _Why they believe such Articles concerning it,
as they profess to believe_?
That their God-fathers, and God-mothers ingag'd for them that they
should believe so; is a reason for their doing it that I suppose,
there are but Few who would not be asham'd to give; as seeing that a
_Mahumetan_ could not be thought to assert his Faith more absurdly in
the Opinion of any indifferent By-stander, and yet it is evident that
no better a reason than this have very many for their Belief.
_What is the chief and highest end of Man_? is a Question which,
methinks, supposes the resolution of more antecedent Questions, than
Children, untaught, can be presum'd to be resolv'd in. But be this
Question ever so proper to begin a Catechism withal, the answer
hereto, _viz. That Man's chief and highest end is to glorifie God, and
enjoy him for ever_; is not surely very instructive of an ignorant
Child. It is a good Question in the same Catechism; _How doth it
appear the Scriptures are the Word of God_? But who would imagine that
for the information of any one who wanted to be inform'd herein, it
should be answer'd, _That the Scriptures manifest themselves to be the
Word of God by their Majesty and Purity: by the consent of all the
Parts, and by the scope of the whole; which is to give all Glory to
God: by their Light and Power to convince, and convert Sinners; to
comfort and build up Believers to Salvation: But the Spirit of God
bearing Witness by and with the Scriptures, in the Heart of Man is
alone able fully to perswade that they are the very Word of God._ One
would almost be tempted to suspect that Men who talk'd thus, were not
themselves thorowly perswaded that the Scriptures were indeed the Word
of God; for how is it possible not only for a Young Boy, or Girl, but
even for an _Indian_ Man, or Woman, to be by this answer more
convinc'd than they were before, of the Scriptures being what they are
pretended to be? To assure any rational inquirer of Which, it is
necessary they should be satisfied, That the Scriptures were indeed
written by those whose Names they bear; That these Persons were
unquestionable Witnesses, and Faithful Historians of the matters they
relate; and that they had such a Guidance, and Direction from the
Spirit of God as led them to deliver all necessary Truth, and to
preserve them from all error prejudicial thereunto: which Things have
so good evidence, that none who are not manifestly prejudic'd, can
refuse assent thereto, when they are duly represented to them: but
without having weigh'd this evidence, the Divine Authority of the
Scriptures may, possibly, be by some firmly believ'd, but cannot be so
upon the conviction of their Reason.
The Instruction then of most Peoples Younger Years being such as we
have seen in regard of Religion: and _Vertue_, viz. The right
regulation of our Passions, and Appetites, having (as has been
abovesaid) no other sufficient inforcement than the Truths of
Religion; can it reasonably be thought strange, that there is so
little Vertue in the World as we find there is? or that
correspondently to their Principles, Peoples Actions generally are (at
best) unaccountable to their Reason? For Time, and more Years, if they
give strength to our Judgments whereby we may be thought able to
inform our selves, and correct the errors and defects of our
Education, give also strength to our Passions; which grown strong, do
furnish and suggest Principles suited to the purposes and ends that
they propose; besides, that Ill Habits once settl'd, are hardly
chang'd by the force of any principles of which Reason may come to
convince Men at their riper Age: A Truth very little weigh'd; tho'
nothing ought more to be so with respect to a vertuous Education;
since rational Religion, so soon as they are capable thereof, is not
more necessary to the ingaging People to Vertue, than is the fixing,
and establishing in them good Habits betimes, even before they are
capable of knowing any other reason for what they are taught to do,
than that it is the Will of Those who have a just power over them that
they should do so. For as without a Knowledge of the Truths of
Religion, we should want very often sufficient Motives, and
Encouragements to submit our Passions and Appetites to the Government
of Reason; so without early Habits establish'd of denying our
Appetites, and restraining our Inclinations, the Truths of Religion
will operate but upon a very few, so far as they ought to do.
By Religion I understand still _Reveal'd Religion_. For tho' without
the help of Revelation, the Commands of Jesus Christ (two positive
Institutions only excepted) are, as dictates likewise of Nature,
discoverable by the Light of Reason; and are no less the Law of God to
rational Creatures than the injunctions of Revelation are; yet few
would actually discern this Law of Nature in its full extent, meerly
by the Light of Nature; or if they did, would find the inforcement
thereof a sufficient Ballance to that Natural love of present
pleasure which often opposes our compliance therewith; since before we
come to such a ripeness of understanding as to be capable by
unassisted Reason to discover from the Nature of Things the just
measures of our Actions, together with the obligations we are under to
comply therewithal; an evil indulgence of our Inclinations has
commonly establish'd Habits in us too strong to be over-rul'd by the
Force of Arguments; especially where they are not of very obvious
deduction. Whence it may justly be infer'd that the Christian Religion
is the alone Universally adapted means of making Men truly Vertuous;
the _Law of Reason, or the Eternal Rule of Rectitude_ being in the
Word of God only, to those of all capacities, plainly, and
Authoritatively deliver'd as the Law of God, duly inforc'd by Rewards
and Punishments.