Chapter 2

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.