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altogether monstrous and irrational, and require the most extravagant credulity to embrace them. I would fain ask one of these bigotted infidels, supposing all the great points of atheism, as the casual or eternal formation of the world, the materiality of a thinking substance, the mortality of the soul, the fortuitous organization of the body, the motions and gravitation of matter, with the like particulars, were laid together and formed into a kind of creed, according to the opinions of the most celebrated Atheists; I say, supposa ing such a creed as this were formed, and imposed upon any one people in the world, whether it would not require an infinitely greater measure of faith, than any set of articles which they so violently oppose? Let me therefore advise this generation of wranglers, for their own and for the public good, to act at least so consistently with themselves, as not to burn with zeal for irreligion, and with bigotry for nonsense.



Cælum ipsum petimus stultitiâ.........


.... Scarce the gods and heav'nly climes, Are safe from our audacious crimes.


UPON my return to my lodgings last night I found a letter from my worthy friend the clergyman, whomi 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 party 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, be

cause 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 him. self or the believer any good by such a conversion.

• The prospect of a future state is the secret com« fort 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: 6 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 en..joy it, since it makes me both the happier and better man.

" I must confess I do not know how to trust a man who 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 mis! chief, because he is sure upon the balance of accounts ! to find himself a loser by it. On the contrary, if he considers his own welfare in his behaviour towards

it will lead him to do me all the good he can, and ! at the same time restrain him from doing me an injury. An unbeliever does not act like a reasonable creature, if he favours me contrary to his present in. terest, or does not distress me when it turns to his

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• present advantage.' Honour and good-riature may • indeed tie up his hands; but as these would be very "much strengthened by reason and principle, só with"out them they are only instincts, or wavering unset-> • tled notions, which rest on nò foundation.

• Infidelity has been attacked 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 re"vealed 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 ig

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• 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 ma

ny 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 6 were it possible for any thing in the Christian faith - to be erroneous, I can find no ill consequences in ad

hering 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, sup

posing it were possible for us to be mistaken in then, "the infidel himself must at least allow that no other. system of religion could so effectually contribute to


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the heightening 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 ourselves.

How many noble arguments has Saint Paul raised • from the chief articles of our religion, for the ad• vancing of morality in its three great branches? To give a single example in each kind: What can be a 6 stronger motive to a firm trust and reliance on the

mercies of our Maker, than the giving 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 dis

pose 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 inforcements of morality, which the apostle has drawn from the history of our blessed (Saviour.

If our modern infidels considered these matters o with that candour and seriousness which they de- , serve, 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 scru

ples, 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 public peace, subvert morality, and throw all things

into confusion and disorder. If none of these reflec. tions 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 con6 sider, 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, and to the best lights they had

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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 pre

Socrates, who was the most renowned among " the heathens both for his wisdom and virtue, in his į last moments desires his friends to offer a cock to

Æsculapius; doubtless out of a submissive deference

to the established worship of his country. Xeno• phon 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.' 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 philo

sophy, they contented themselves with the denial • of a providence, asserting at the same time the ex• istence of gods in general; because they would not

shock the common belief of mankind, and the religion of their country.


........Miseri quibus Intentata niteş.........


Ah, wretched those who love, yet ne'er did try
The smiling treachery of thy eye!


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THE intelligence given by this correspondent is so important and useful, in order to avoid the persons he speaks of that I shall insert his letter at length,

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