Can there then be a doubt, whither tends the path in which we are travelling, and whither at length it must conduct us? If any should hesitate, let them take a lesson from experience. In a neighbouring country, several of the same causes have been in action; and they have at length produced their full effect. Manners corrupted, morals depraved, dissipation predominant, above all, Religion discredited, and infidelity grown into repute and fashion[117], terminated in the public disavowal of every religious principle, which had been used to attract the veneration of mankind. The representatives of a whole nation publicly witnessing, not only without horror, but, to say the least, without disapprobation, an open unqualified denial of the very existence of God; and at length, as a body, withdrawing their allegiance from the Majesty of Heaven.
There are not a few, perhaps, who may have witnessed with apprehension, and may be ready to confess with pain, the gradual declension of Religion; but who at the same time may conceive that the writer of this tract is disposed to carry things too far. They may even allege, that the degree of Religion for which he contends is inconsistent with the ordinary business of life, and with the well-being of society; that if it were generally to prevail, people would be wholly engrossed by Religion, and all their time occupied by prayer and preaching. Men not being sufficiently interested in the pursuit of temporal objects, agriculture and commerce would decline, the arts would languish, the very duties of common life would be neglected; and, in short, the whole machine of civil society would be obstructed, and speedily stopped. An opening for this charge is given by an ingenious writer[118] alluded to in an early period of our work; and is even somewhat countenanced by an author since referred to, from whom such a sentiment justly excites more surprise[119].
In reply to this objection it might be urged, that though we should allow it for a moment to be in a considerable degree well founded, yet this admission would not warrant the conclusion intended to be drawn from it. The question would still remain, whether our representation of what Christianity requires be agreeable to the word of God? For if it be, surely it must be confessed to be a matter of small account to sacrifice a little worldly comfort and prosperity, during the short span of our existence in this life, in order to secure a crown of eternal glory, and the enjoyment of those pleasures which are at God’s right hand for evermore! It might be added also, that our blessed Saviour had fairly declared, that it would often be required of Christians to make such a sacrifice; and had forewarned us, that, in order to be able to do it with cheerfulness whenever the occasion should arrive, we must habitually sit loose to all worldly possessions and enjoyments. And it might farther be remarked, that though it were even admitted, that the general prevalence of vital Christianity should somewhat interfere with the views of national wealth and aggrandisement; yet that there is too much reason to believe that, do all we can, this general prevalence needs not to be apprehended, or, to speak more justly, could not be hoped for. But indeed the objection on which we have now been commenting, is not only groundless, but the very contrary to it is the truth. If Christianity, such as we have represented it, were generally to prevail; the world, from being such as it is, would become a scene of general peace and prosperity; and abating the chances and calamities “which flesh is inseparably heir to,” would wear one unwearied face of complacency and joy.
On the first promulgation of Christianity, it is true, some of her early converts seem to have been in danger of so far mistaking the genius of the new Religion, as to imagine that in future they were to be discharged from an active attendance on their secular affairs. But the Apostle most pointedly guarded them against so gross an error, and expressly and repeatedly enjoined them to perform the particular duties of their several stations with increased alacrity and fidelity, that they might thereby do credit to their Christian profession. This he did, at the same time that he prescribed to them that predominant love of God and of Christ, that heavenly-mindedness, that comparative indifference to the things of this world, that earnest endeavour after growth in grace and perfection in holiness, which have already been stated as the essential characteristics of real Christianity. It cannot therefore be supposed by any who allow to the Apostle even the claim of a consistent instructor, much less by any who admit his Divine authority, that these latter precepts are incompatible with the former. Let it be remembered, that the grand characteristic mark of the true Christian, which has been insisted on, is his desiring to please God in all his thoughts, and words, and actions; to take the revealed word to be the rule of his belief and practice; to “let his light shine before men;” and in all things to adorn the doctrine which he professes. No calling is proscribed, no pursuit is forbidden, no science or art, no pleasure is disallowed, which is reconcilable with this principle. It must indeed be confessed that Christianity would not favour that vehement and inordinate ardour in the pursuit of temporal objects, which tends to the acquisition of immense wealth, or of widely spread renown: nor is it calculated to gratify the extravagant views of those mistaken politicians, the chief object of whose admiration, and the main scope of whose endeavours for their country, are, extended dominion, and commanding power, and unrivalled affluence, rather than those more solid advantages of peace, and comfort, and security. These men would barter comfort for greatness. In their vain reveries they forget that a nation consists of individuals, and that true national prosperity is no other than the multiplication of particular happiness.
But in fact, so far is it from being true that the prevalence of real Religion would produce a stagnation in life; that a man, whatever might be his employment or pursuit, would be furnished with a new motive to prosecute it with alacrity, a motive far more constant and vigorous than any human prospects can supply: at the same time, his solicitude being not so much to succeed in whatever he might be engaged in, as to act from a pure principle and leave the event to God; he would not be liable to the same disappointments, as men who are active and laborious from a desire of worldly gain or of human estimation. Thus he would possess the true secret of a life at the same time useful and happy. Following peace also with all men, and looking upon them as members of the same family, entitled not only to the debts of justice, but to the less definite and more liberal claims of fraternal kindness; he would naturally be respected and beloved by others, and be in himself free from the annoyance of those bad passions, by which they who are actuated by worldly principles are so commonly corroded. If any country were indeed filled with men, each thus diligently discharging the duties of his own station without breaking in upon the rights of others, but on the contrary endeavouring, so far as he might be able, to forward their views and promote their happiness; all would be active and harmonious in the goodly frame of human society. There would be no jarrings, no discord. The whole machine of civil life would work without obstruction or disorder, and the course of its movements would be like the harmony of the spheres.
Such would be the happy state of a truly Christian nation within itself. Nor would its condition with regard to foreign countries form a contrast to this its internal comfort. Such a community, on the contrary, peaceful at home, would be respected and beloved abroad. General integrity in all its dealings would inspire universal confidence: differences between nations commonly arise from mutual injuries, and still more from mutual jealousy and distrust. Of the former there would be no longer any ground for complaint; the latter would find nothing to attach upon. But if, in spite of all its justice and forbearance, the violence of some neighbouring state should force it to resist an unprovoked attack, (for hostilities strictly defensive are those only in which it would be engaged) its domestic union would double its national force; while the consciousness of a good cause, and of the general favour of Heaven, would invigorate its arm, and inspirit its efforts.
It is indeed the position of an author, to whom we have had frequent occasion to refer, and whose love of paradox has not seldom led him into error, that true Christianity is an enemy to patriotism. If by patriotism be meant that mischievous and domineering quality, which renders men ardent to promote, not the happiness, but the aggrandisement of their own country, by the oppression and conquest of every other; to such patriotism, so generally applauded in the Heathen world, that Religion must be indeed an enemy, whose foundation is justice, and whose compendious character is “peace,—and good will towards men.” But if by patriotism be understood that quality which, without shutting up our philanthropy within the narrow bounds of a single kingdom, yet attaches us in particular to the country to which we belong; of this true patriotism, Christianity is the most copious source, and the surest preservative. The contrary opinion can indeed only have arisen from not considering the fulness and universality of our Saviour’s precepts. Not like the puny productions of human workmanship, which at the best can commonly serve but the particular purpose that they are specially designed to answer; the moral, as well as the physical, principles of the great Author of all things are capable of being applied at once to ten thousand different uses; thus, amidst infinite complication, preserving a grand simplicity, and therein bearing the unambiguous stamp of their Divine Original. Thus, to specify one out of the numberless instances which might be adduced; the principle of gravitation, while it is subservient to all the mechanical purposes of common life, keeps at the same time the stars in their courses, and sustains the harmony of worlds.
Thus also in the case before us: society consists of a number of different circles of various magnitudes and uses; and that circumstance, wherein the principle of patriotism chiefly consists, whereby the duty of patriotism is best practised, and the happiest effects to the general weal produced, is, that it should be the desire and aim of every individual to fill well his own proper circle, as a part and member of the whole, with a view to the production of general happiness. This our Saviour enjoined when he prescribed the duty of universal love, which is but another term for the most exalted patriotism. Benevolence, indeed, when not originating from Religion, dispenses but from a scanty and precarious fund; and therefore, if it be liberal in the case of some objects, it is generally found to be contracted towards others. Men who, acting from worldly principles, make the greatest stir about general philanthropy or zealous patriotism, are often very deficient in their conduct in domestic life; and very neglectful of the opportunities, fully within their reach, of promoting the comfort of those with whom they are immediately connected. But true Christian benevolence is always occupied in producing happiness to the utmost of its power, and according to the extent of its sphere, be it larger or more limited; it contracts itself to the measure of the smallest; it can expand itself to the amplitude of the largest. It resembles majestic rivers, which are poured from an unfailing and abundant source. Silent and peaceful in their outset, they begin with dispensing beauty and comfort to every cottage by which they pass. In their further progress they fertilize provinces and enrich kingdoms. At length they pour themselves into the ocean; where, changing their names but not their nature, they visit distant nations and other hemispheres, and spread throughout the world the expansive tide of their beneficence.
It must be confessed, that many of the good effects, of which Religion is productive to political societies, would be produced even by a false Religion, which should prescribe good morals, and should be able to enforce its precepts by sufficient sanctions. Of this nature are those effects, which depend on our calling in the aid of a Being who sees the heart, in order to assist the weakness, and in various ways to supply the inherent defects of all human jurisprudence. But the superior excellence of Christianity in this respect must be acknowledged, both in the superiority of her moral code, and in the powerful motives and efficacious means which she furnishes for enabling us to practise it; and in the tendency of her doctrines to provide for the observance of her precepts, by producing tempers of mind which correspond with them.
But, more than all this; it has not perhaps been enough remarked, that true Christianity, from her essential nature, appears peculiarly and powerfully adapted to promote the preservation and healthfulness of political communities. What is in truth their grand malady? The answer is short; Selfishness. This is that young disease received at the moment of their birth, “which grows with their growth, and strengthens with their strength;” and through which they at length expire, if not cut off prematurely by some external shock or intestine convulsion.