Christianity, wherever it would have been unwise and unsafe to give direct precepts, displays not only sound sense, but such a divine wisdom and foresight, as are plainly inconsistent with enthusiasm. But though Christianity declines every question with respect to different forms of government, "it is," to adopt the observation of the judicious Paley, *"it is alike applicable, useful, and friendly to them all; inasmuch, as first it tends to make men virtuous, and as it is easier to govern good men than bad men, under any constitution:-as, secondly, it states obedience to government in ordinary cases to be, not merely a submission to force, but a duty of conscience:-as, thirdly, it induces dispositions favourable to public tranquillity, a Christian's chief care being, to pass quietly through this world to a better:-as, fourthly, it prays for communities, and for the governors over communities, of whatever description or denomination they may be, with a solicitude and fervency proportioned to the influence which they possess upon human happiness-all which, in my opinion, is just as it should be. Had there been more to be found in Scripture of a political nature, or convertible to political purposes, the worst use would have been made of it, on whichever side it seemed to lie." Yet another character of Christian wisdom remains, which I have reserved for the last; because, as it pervades and controls the whole Gospel scheme, so is it most decidedly contrary to the genius of enthusiasm: even this, "that it is peaceable and gentle, and easy to be entreated; full of mercy and good fruits." That this must ever be directly contrary to the nature of fanaticism, reason and experience prove beyond the possibility of doubt. Fanatics conceiving they are the peculiar favourites of the Divinity, are prone to despise all men whom they think less favoured than themselves. Convinced that their opinions are the dictates of inspiration, and their cause the cause of heaven, they deem contradiction impious, and resistance criminal. And while no true inspiration supplies wisdom to confute or persuade their adversaries-while they can exert no miraculous power to prove their divine authority on clear and rational grounds *Vide Paley's View of Evidence of Christianity, p. 373-Dublin edit. 1794. + James, iii. 17. they will be naturally led to bear down contradiction and resistance by clamour and outrage, to punish obstinacy by the pious justice of persecution, and convert men to the reception of those truths, which they deem necessary for the salvation of their souls, by sacrificing their bodies at the faggot and the stake. And even when the impulse of humanity, or the influence of religious principles, though corrupted and obscured, prevents the enthusiast from proceeding to such extremities as these, yet he will necessarily discover impatience of contradiction, unyielding obstinacy, and severe condemnation of all who differ from or oppose him. Scarcely ever will he entertain any wish to concede and conciliate; or exercise any care to avoid giving occasion of dissension or offence. Here then it is that true Christianity most clearly proves its heavenly original. Who does not see that every page, every line of the Gospel, breathes the calm, and benign, and merciful spirit which its divine Author displayed, when he checked the intemperate zeal of his followers, who would have called down fire from heaven on the Samaritans, when they refused to receive him?"He turned and rebuked them, and said, ye know not what manner of spirit ye are of; for the Son of Man is not come to destroy men's lives, but to save them.” But it is not merely in forbidding and reprobating every species and every pretext of persecution, that the heavenly wisdom of the Gospel appears most distinguished. It is still more illustriously conspicuous in its reprobating every principle and feeling which lead not to persecution only, but even to discord, and offence of every kind, and particularly on points of difference in religious opinions and religious conduct. What impetuous and over-bearing fanatic would have dictated such admirable precepts as St. Paul has done in language beautiful, because it is the language of a heart overflowing with benignity, with humility, with every pious and dignified principle which can ennoble the heart of man. †“ Him,” says he, "that is weak in the faith receive ye, but not to doubtful disputations. Why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand at the judgment-seat of God. So then every one shall give an * Luke, ix. 55. † Rom. xiv. and 1 Cor. viii. & x. account of himself to God. Let us not therefore judge one another any more; but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy, in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another. We that are strong ought to bear the infirmities of the weak, and not to please ourselves: for even Christ pleased not himself; wherefore receive ye one another, as Christ also received us to the glory of God. Give none offence, neither to the Jews nor to the Gentiles, nor to the church of God; even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved: *be ye therefore followers of me, even as I am of Christ." Let me appeal to the reason and the feelings of every man, whether such language and such sentiments could by any possibility proceed from a blind and furious enthusiast. But still further, though we should admit that an enthusiast might entertain such sentiments, and inculcate such precepts, we can hardly suppose he would make these the leading principles, the foundation and support of his whole system of morality, and put forward this peaceableness, this gentleness, this mercy, this tolerance, as preferable to all other virtues combined; or rather, so essential to the Christian character, that without them no Christian virtue could be supposed to exist. Would a fanatic have done this? Nay, further still, would a fanatic, who we must suppose had worked himself up into a false conviction of his being inspired and directed by heaven, because this inspiration and direction had long been the constant object of his wishes and his prayers, and now formed his happiness and his pride-would such a man, I ask, have preferred this mercy, this brotherly love, in one word, this Christian *This last advice of St. Paul to his followers, has been advanced by some in proof of his ambition, and of that being the true principle of his conversion. How erroneously, is manifest from the entire passage here quoted. Moral imitation, and not factious adherence of followers to an ambitious leader, was plainly the object of the apostle. charity, to that very inspiration, to all his apostolic gifts, to all his miraculous power? Yet this St. Paul has done. *" Though I speak," says he, "with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal; and though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." Would an enthusiast have distinguished between unbounded generosity to the poor, nay, between the firmness of martyrdom, and this sacred principle of Christian benevolence ? No. Yet St. Paul has so distinguished; +"though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." Why? because when this benevolence is wanting, the source of every virtue is dried up; for from this only can they flow pure and genuine. It is "charity only that suffereth long, and is kind. Charity envieth not, is not puffed up; is not easily provoked; thinketh no evil: and finally, there abideth faith, hope, charity; but the greatest of these is charity !" SECTION II. Observations on the chief objections made to the Morality of the Gospel, as being extravagant and fanatical. In the preface it has been shown, in what strong terms the morality of the Gospel has been accused of fanaticism; and in the last section those characters have been pointed out which seem most decidedly contrary to such a spirit—characters which, it is hoped, will vindicate it from this accusation. It would be extremely tedious to quote all the texts which have been over-strained or misrepresented by the mistaken friends, or the prejudiced enemies of Christianity, so as to afford pretexts for * 1 Cor. xiii. +1 Cor. xiii. this imputation. And it is scarcely possible to interpret doubtful or obscure passages of Scripture without an immediate comparison with the original context. Commentators must therefore be resorted to for the explanation of particular texts. It may be sufficient here to enumerate the general grounds on which this accusation has been supported, hinting at the answers which may be made, and referring to authors where such questions will be found satisfactorily discussed. The first pretext is derived from the strong terms in which the writers of the New Testament speak of the little value which is to be set on the things of this world, or the severity with which they condemn them, and enjoin men to look to the favour of God, and the rewards of another life, as the great, nay, almost the sole object worth their attention. * Love not the world, neither the things of the world; † take no thought (it should be no anxious thought) for to-morrow, what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed; whether ye eat or drink, or whatsoever ye do, do all to the glory of God: the friendship of the world is enmity with God." These, and such passages as these, are adduced to show that Christianity inculcates a scheme of morality wholly impracticable and enthusiastic, inconsistent with the feelings of human nature, and the business of human life. On this charge it may be observed, that it is most certain Christianity does not give any reasonable ground to suppose, that it encourages men to forsake the necessary business, or the useful relations of human life; on the contrary, it supposes the stations of husband, and wife, and children, of masters and servants, of rulers and subjects, of rich and poor, of teachers and learners; and it gives such rules for human conduct in all these different situations, as require strict integrity, active benevolence, unassuming humility, patience, and resignation; in short, every quality which 1 John, ii. 15. 1 Cor. x. 31. + Matt. vi. 31. Gal. v. Vide supra, p. 71-75, and compare Rom. xii. xiii. and xv. and vi. Col. iii and iv. 1 Tim. iii.—vi. Titus ii. and iii. How admirably the principles and precepts of Christianity may be applied to illustrate and enforce the different duties of every rank of life, consult Gisborne's excellent Inquiry into these Duties, passim; his Conclusion, on the Truth of Christianity, is peculiarly worthy attention. |