Of wisdom three books / written originally in French by the Sieur de Charron ; with an account of the author, made English by George Stanhope ...

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Book II. Chap. 5. Sect. 8.

Monsieut Charron hath in this Section put together Two Objecti∣ons against the Divine Origine of Religion, and such as, no doubt do it prejudice, in the Minds of Men, who do not attend to the Reasons of things, and judge impartially. The First concerns the Manner of Propagating Religion, and Man's first entrance into it. The Second, That want of Efficacy, which one would expect an Institution coming immediately from God, must needs have upon the Lives and Actions of Those who have Embraced, and profess to be Governed by it.

I.* 1.1 The Former of These, is urged to be only a matter of Cu∣stom and Necessity, the Fate of a Man, rather than his Choice; who if Adult, is brought over by Custom and Multitudes; and if an Infant, is presently initiated into the prevailing Per∣suasion of his Country, or his Family, and so continues all his Life long.

Now for Custom, and Multitudes, and Example, it is very evident, This was much otherwise in the first Plantation of Re∣ligion; that of the Christian in particular. A Persuasion, which, it is manifest, came into the World with all possible dis∣advantages; and the Establishment whereof was one of the most amazing Miracles, that ever was wrought since the Beginning of the World. For People had common Sense then as well as now; and all the Corruptions of Human Nature were equally power∣ful. There was the same Arrogance and Vain Opinion of their own Wisdom, to render the Mysteries which are acknowledged above the Comprehension of a Human Mind, offensive to the Men of some Learning and more Vanity: The same sensual Appetites and Vicious Practices to hold out and stand at defiance, against the Precepts of Chastity and Sobriety, Self-denial and Mortification: The same Pride and Opinion of Worldly Gran∣deur to raise their Indignation and Disdain of a Crucified Savi∣our; The same Love of the World and Tenderness for their Persons to prevent any rash Sacrificing of their Lives and Estates for a Persecuted Faith, when nothing was promised in Reward but a very distant Happiness after Death. And yet notwithstand∣ing prevail that Faith did; in despight of Human Opposition, and Interest; and prevail it could not have done, by any other means, than the Almighty Power of its Author and Pro∣tector, and the Astonishing Effects which the Conviction of its Truth produced upon men's Consciences. This certainly was Argument sufficient, even to Demonstration, that those Words were not in any degree misapplied, when put into the Mouth of Christianity, and its Preachers; Not of Man, neither by Man, nor of any other Creature, but of God.

And shall it be esteemed any Prejudice to this Religion, that Men do not still lie under the same Difficulties, in the Choice of it? When it hath made its own way triumphantly, and weatied out, or won over its Persecutors, shall the Multitude of its Professors, and the Peaceable and Easy Exercise of it be thought to derogate from its Authority? Sure it is very unreasonable, that Faith should be thought of Divine Extract, no longer than while it bids Men embrace it at their Peril. The being handed down in Families is a plain and natural Effect of an Established Principle. Parents could not have the Affection which becomes their Character, did they not take all lawful and Commendable Methods of putting their Children into the same way to Heaven, which they trust they are in themselves. Especially, if the Case lie between any other Persuasion, and Christianity; which we have reason to believe is the only possible Ordinary way thither. The entring Children early into Covenant with God is a very Profitable, and Charitable Custom; what He himself not only admitted, but enjomed formerly; and since He is much more

eminently the Father of the Christians, than of the Jews, we have no reason to suspect they shall be less favourably received, when as early dedicated to him. This gives Security, that they shall be taught, when their Years enable them to learn, how they ought to believe and act; so that if their Religion after∣wards be merely the effect of Custom and Example, This is ut∣terly beside the Design of Those early Initiations, where the Ex∣press Contrary is positively indented for. If Men happen to be bred up in a wrong Persuasion, there is little Question to be made, but great and gracious Allowances will be made for that fast hold, which the Prepossessions of Education have taken. But be they in the right, or in the wrong, it is every One's duty, so far as his Opportunities and Capacity will give him leave to examine and see, that he may have comfort, and be better esta∣blished in the Truth; or else retract his Error: Where This is not done, it is a neglect, and far from the intent of Truth; for Truth will bear Enquiry, and the more nicely she is look'd into, the better she is lik'd, the more admired, and triumphs, and reigns more absolute. St. Peter positively commands, that we should be ready to give a Reason of the Hope that is in us;* 1.2 and though Men are more disposed to consider, when their Opinions are like to cost them dear, yet the Reason of the Command is Universal, and by no means restrained to Times of Persecution only. Every Man should do his best to obey it, and every Persuasion ought to encourage it; and if any do not, but hide the Key of Know∣ledge, either by detaining the Scriptures, or not leaving Men to the Free Use of Modest and Impartial Reason, These are the Men, who are most contrary to St. Peter, and best deserve the Censure of Monsieur Charron in this Passage.

II. The Second Insinuation against the Divine Authority of Religion, is taken from the Visible Inefficacy of it upon Men's Lives; as if all that came from God must needs be effectual for reforming the World. Now This, how popular and plausible soever at first appearance, yet is an Argument of no Foundation or Strength at all. For the Short of the Matter lies here. Reli∣gion never was intended to destroy Men's Nature, but only to mend it: to change Men indeed in their Affections and Inclina∣tions, but so as that this Change should be wrought by them∣selves. Hence it is, that though the Grace of God be Almighty, yet Man is not a proper Object for its Omnipotence to exert it self upon. For should he be forced even to his own Good, that Compulsion would not only take away the Merit of the Act, but the very Nature of the Person, whose very distinguishing Character, is Choice and Freedom of Consent. And therefore God deals with us as he made us; he lets us want nothing, that we can enjoy the Benefit of, and continue Men; he instructs, suggests, persuades, counsels, encourages, promises, threatens,

puts opportunities into our hands, and gives us a power of using them; but it will depend upon our selves at last, whether these shall have a good effect or not. We can do no good without Him; but neither will He do it without Us, nor indeed, accord∣ing to the present Scheme and Constitution of Things, is it at all conceivable how he can. So that the Actions of Men not answering the Efficacy which might be expected from the Reve∣lation of an Almighty God, is no Argument against those Prin∣ciples coming from Him, which are not better obeyed; because this is not a Case for him to exert his Almighty Power in: And though he wrought many Miracles formerly for the Consirmati∣on of the Truth by virtue of that power; yet we never find, that he ever used that power for the foreing a belief of those Miracles; but Men were left to their own Consideration and Liberty, what Interpretation they would make of them; and as they determined themselves, Belief or more Obstinate Infidelity was the Effect of it.

Nor is it true, that Wicked Men do not believe Religion; It is but too sure, that they endeavour as much as they can not to believe it, when Matters are come to that pass, that the Belief of it grows uneasy to them. It is indeed confess'd, that our Persuasion is the very Spring upon which all our Actions move. But then there must a distinction be made between the Habit and the Act of Faith. For a Man may entertain an Opinion, and yet do some things contrary to it, because that Opinion may not in the instant of Action occur to him; and then, as to all effect indeed, it is the same, as if he thought it not. Thus a Man may believe Christianity, but through the Strength of Passion, through the Surprize or Violence of a Temptation, through Rashness or Incogitancy, Multitude and Intricacy of Business, In∣ordinate Affection of the World, or the like he may not attend to what he believes, or he may not consider it sufficiently, or not al∣low the Future its due weight, when set against the Present. Now though such a Person, as to all the purposes of doing well, be pro hîc & nunc, as an Infidel; yet there is a great difference be∣tween Him in the general, and One who does not believe at all. This Man, though he does not act in consistence with himself, hath yet a dormant Habit, which, when the Paroxysm is off, the Temptation removed, the Passion abated, or the like, may by Recollection, and Sober Sense be awakened; and then it will at least check him for what is past, and may (till he hath sinned himself past feeling) be a considerable Restraint upon him. But the Other hath nothing to inform, nothing to controul him: And though a Man in sleep may appear to the Standers by to be dead, yet we know what difference there is in the thing it self. This I take to be a sufficient Account of even good Men's sin∣ning often, and some Bad Men doing it very scandalously, and

yet retaining the Faith; which if pursued through all its Conse∣quences, and applied closely and warmly to their Consciences, would shew them the abominable Contradiction they live in to their own Minds, and make them quite another sort of persons.

From hence I suppose the Reader will naturally draw to him∣self these following Reflections.

• 1. That Men are not wrought upon by Things as they are in themselves, but by their own Apprehensions of them. They act by the dictates of their own Minds, and as they are persuaded. It is not the Happiness of Heaven, or the Misery of Hell, that excites to any one Good, or affrights from any one Evil Action, in their own Nature; but the Idea, and as I conceive of them. And consequently, in proportion as I desire the One, and dread the Other, such will my Care be to practise, or to decline those things, to which the Promises and Threatnings of God are an∣nexed.
• 2. That to make this Persuasion effectual, it is necessary it should be present to the Mind. For that which is not present at the time of Action, is to all effect for that time as if it were not. This shews the Necessity of Meditation, and much Thought upon the Principles of, and Motives to Religion; since Faith will not, cannot work, by barely being assented to; but by being vigorously and lively imprest upon the Conscience, warm, and ready upon every new Assault. And this gives us a very Rational Account, how it is possible, and why it should be com∣mon, for a Man to entertain all the Principles of a true Faith, and upon Premeditation be able to say as much for it as is possi∣ble; nay, to persuade himself as well as others, that he is a very sincere Believer; and yet lead a Life very contrary to that Be∣lief. For this proceeds from his thinking a hearty Assent to the Truth of a Doctrine sufficient; and it is so indeed, to denominate him a Professor; whereas to make him a Good Man, that Assent signifies little, unless it be followed, and frequently inculcated, so as to season his Mind throughly, and upon all occasions to be at hand, and vigorous and fresh; for without These qualities, it can never be a Principle of Action.
• 3. That consequently the Inconsistence of Men's Lives with their Profession, can be no just Objection against Religion; be∣cause the Fault plainly lies not in the Principles, but in Men's neglect to improve them. And when we would be convinced of the Goodness of any Persuasion, we are to judge the Tree by its Fruits; (not the Faith by the Practices it produces actually in Men's Lives, as that Expression is frequently misapplied, but) by the Good Actions it would produce, if Men would let it have a due influence upon them, follow it as far as it will carry them, and live up to what they profess. The Men who do other∣wise, are very blameable, and lay a stumbling-block before the

• weak, by briging dishonour upon Religion, and tempting them to suspect its Power and Excellence; But it is only the Weak who stumble at it; for there is not, nor ever was in the Affairs of Religion, or of any other kind, any Scheme of Rules or Opi∣nions, where all the persons who made Profession of them, acted in all points accordingly. And at this rate all manner of Good∣ness, and Virtue, Natural, as well as Acquired, and Revealed, must be questioned, and exploded; and the very first Dictates of Human Nature will not escape the same Fate. Of such Eternal Equity and Truth is that old Axiom, Fides non è Personis, sed con∣trà. And the Christian Faith will sufficiently clear its own Divine Original, if we will but give it free Course, and suffer it to draw us to a Resemblance of that Excellence, which first Inspired and taught it.

Notes

• * 1.1

  Page 125.
• * 1.2

  1 Pet. III. 15.