The instances are frequent, and well-known. When the Philosopher of Malmsbury, in the last century, took upon him to resolve all morality and all religion into the will of the magistrate, whatever other end he might have in view, the bold singularity of this paradox was, no doubt, that which chiefly recommended it to himself, as well as surprized the world into an opinion of his bravery: though we know, from his story, that, in fact, he had no more of this virtue, than might well have consisted with faith, and the fear of God. But vain man oft affects to make a shew of that which he does not possess: and thus his defect in true courage, may be the true account of his pretending to so much of it.
Still, the heart of man is more deceitful, than we have hitherto seen, or can easily believe: For who,
III. In the last place, would suspect, that an admiration of INTEGRITY itself, as well as of wit and courage, should seduce the unwary mind into irreligion? Yet so it is, that men, intoxicated with the love of fame, will sacrifice any virtue, the best quality they have, to the reputation of it.
The true believer admits, with a full and perfect assent, whatever he takes to be clearly revealed in the Gospel; the most impenetrable article of his creed, as well as the simplest proposition in morals. All stands with him on the same equal footing of divine authority: no matter, whether he can, or cannot, perceive the grounds of reason, on which the Revelation is founded.
But now this facility of belief, this entire resignation of the understanding to the dictates of Heaven, the world is ready to suspect, of disingenuity. And they who live only in the opinion of that world, would not be exposed to so dishonourable a suspicion.
The process of their vanity may be traced in this manner. They have observed, that some persons (of their acquaintance, it may be) pretend to more faith than they have. They suppose the same thing of many others; and they suppose too, the rest of the world, the more intelligent part of it at least, are in the same opinion. But they pique themselves on their honesty: they will give no man leave to call in question their good faith; the ornament of their lives, and the idol of their hearts. And thus, as many men are ill-bred, for fear of passing in the world for flatterers; so these men are unbelievers, that they may not be accounted hypocrites.
As extravagant as this turn of mind appears, it cannot be thought incredible; especially when united, as it may be, with that pride of understanding, and courage, before mentioned. “It is not for me, (says a presuming inquirer to himself) who am distinguished by a reach of thought and penetration from the vulgar, to admit, without scruple, so extraordinary a system, as that of Revelation. I must doubt and disbelieve, where others see nothing to stop at. Nor is it for a man of my spirit to endure those shackles of reserve and respect, which oppress the timid and servile believer. Above all, it becomes the honesty, I profess, to take no part of my religion upon trust; an easy submission to what is called authority, is, with discerning men, but another name for insincerity. As I tender, then, the reputation of my wit, my courage, and my integrity, it concerns me to take heed how I entertain a belief; which may, at once, shake the credit of all these virtues.”
This train of sophistry, you see, is not ill laid; and one conceives how a mind, transported with the love of false honour, may be caught by it.
At first, perhaps, the disbelief is pretended, only. But pretences[127], continued for any time, become realities. And thus, what was assumed, to give us the credit of certain virtues with the world, or with that part of it to which we desire to recommend ourselves, is at length embraced with a sort of good faith; and we are, what we have seemed to be, at the instance indeed of our vanity, but, as we flatter ourselves, for the sake of those very virtues.
Something like this, which I have here described, may have been the case of a well-known philosopher, who would be thought to crown his other parts of ingenuity and courage, with the purest probity[128]. This unhappy man, having published to the world an offensive system of infidelity, and being called to account for it, replies to his censurer in these words—The world may calumniate me, as it sees fit; but it shall never take from me the honour of being the only author of this age, and of many others, who hath written with good faith[129].