CHAPTER VI

CHAPTER VI.

It may not be altogether improper to remind the reader, that hitherto our discussion has been concerning the prevailing Religious opinions merely of professed Christians: no longer confining ourselves to persons of this description, let us now extend our inquiry, and briefly investigate the general state of Christianity in this country.

The tendency of Religion in general to promote the temporal well-being of political communities, is a fact which depends on such obvious and undeniable principles, and which is so forcibly inculcated by the history of all ages, that there can be no necessity for entering into a formal proof of its truth. It has indeed been maintained, not merely by Schoolmen and Divines, but by the most celebrated philosophers, and moralists, and politicians of every age.

The peculiar excellence in this respect also of Christianity, considered independently of its truth or falsehood, has been recognized by many writers, who, to say the least, were not disposed to exaggerate its merits. Either or both of these propositions being admitted, the state of Religion in a country at any given period, not to mention its connection with the eternal happiness of the inhabitants, immediately becomes a question of great political importance: and in particular it must be material to ascertain whether Religion be in an advancing or in a declining state; and if the latter be the case, whether there be any practicable means for preventing at least its farther declension.

If the representations contained in the preceding chapters, of the state of Christianity among the bulk of professed Christians, be not very erroneous; they may well excite serious apprehension in the mind of every reader, when considered merely in a political view. And this apprehension would be encreased, if there should appear reason to believe that, for some time past, Religion has been on the decline amongst us, and that it continues to decline at the present moment.

When it is proposed, however, to inquire into the actual state of Religion in any country, and in particular to compare that state with its condition at any former period; there is one preliminary observation to be made, if we would not be liable to gross error. There exists, established by tacit content, in every country, what may be called a general standard or tone of morals, varying in the same community at different periods, and different at the same period in different ranks and situations in society. Whoever falls below this standard, and, not unfrequently, whoever also rises above it, offending against this general rule, suffers proportionably in the general estimation. Thus a regard for character, which, as was formerly remarked, is commonly the grand governing principle among men, becomes to a certain degree, though no farther, an incitement to morality and virtue. It follows of course, that where the practice does no more than come up to the required level, it will be no sufficient evidence of the existence, much less will it furnish any just measure of the force, of a real internal principle of Religion. Christians, Jews, Turks, Infidels, and Heretics, persons of ten thousand different sorts of passions and opinions, being members at the same time of the same community, and all conscious that they will be examined by this same standard, will regulate their conduct accordingly, and, with no great difference, will all adjust themselves to the required measure.

It must also be remarked, that the causes which tend to raise or to depress this standard, commonly produce their effects by slow and almost insensible degrees; and that it often continues for some time nearly the same, when the circumstances, by which it was fixed, have materially altered.

It is a truth which will hardly be contested, that Christianity, whenever it has at all prevailed, has raised the general standard of morals to a height before unknown. Some actions, which among the ancients were scarcely held to be blemishes in the most excellent characters, have been justly considered by the laws of every Christian community, as meriting the severest punishments. In other instances, virtues formerly rare have become common; and in particular a merciful and courteous temper has softened the rugged manners, and humanized the brutal ferocity prevalent among the most polished nations of the heathen world. But from what has been recently observed, it is manifest, that, so far as external appearances are concerned, these effects, when once produced by Christianity, are produced alike in those who deny and in those who admit her divine original; I had almost said in those who reject and those who cordially embrace the doctrines of the Gospel: and these effects might and probably would remain for a while, without any great apparent alteration, however her spirit might languish, or even her authority decline. The form of the temple, as was once beautifully remarked, may continue, when the dii tutelares have left it. When we are inquiring therefore into the real state of Christianity at any period; if we would not be deceived in this important investigation, it becomes us to be so much the more careful not to take up with superficial appearances.

It may perhaps help us to ascertain the advancing or declining state of Christianity in Great Britain at the present moment; and still more to discover some of the causes by which that state has been produced, to employ a little time in considering what might naturally be expected to be its actual situation; what advantages or disadvantages such a religion might be expected to derive, from the circumstances in which it has been placed among us, and from those in which it still continues.

Experience warrants, and reason justifies and explains the assertion, that Persecution generally tends to quicken the vigour and extend the prevalence of the opinions which she would eradicate. For the peace of mankind, it has grown, at length almost into an axiom, that “her devilish engine back recoils upon herself.” Christianity especially has always thriven under persecution. At such a season she has no lukewarm professors; no adherents concerning whom it is doubtful to what party they belong. The Christian is then reminded at every turn, that his Master’s kingdom is not of this world. When all on earth wears a black and threatening aspect, he looks up to heaven for consolation; he learns practically to consider himself as a pilgrim and stranger. He then cleaves to fundamentals, and examines well his foundation, as at the hour of death. When Religion is in a state of external quiet and prosperity, the contrary of all this naturally takes place. The soldiers of the church militant then forget that they are in a state of warfare. Their ardour slackens, their zeal languishes. Like a colony long settled in a strange country[108], they are gradually assimilated in features, and demeanour, and language, to the native inhabitants, till at length almost every vestige of peculiarity dies away.

If, in general, persecution and prosperity be productive respectively of these opposite effects; this circumstance alone might teach us what expectations to form concerning the state of Christianity in this country, where she has long been embodied in an establishment, which is intimately blended, and is generally and justly believed to have a common interest with our civil institutions; which is liberally, though by no means too liberally, endowed, and, not more favoured in wealth than dignity, has been allowed “to exalt her mitred front in courts and parliaments:” an establishment—the offices in which are extremely numerous, and these, not like the priesthood of the Jews, filled up from a particular race, or, like that of the Hindoos, held by a separate cast in entailed succession; but supplied from every class, and branching by its widely extended ramifications into almost every individual family in the community: an establishment—of which the ministers are not, like the Roman Catholic clergy, debarred from forming matrimonial ties, but are allowed to unite themselves, and multiply their holdings to the general mass of the community by the close bonds of family connection; not like some of the severer of the religious orders, immured in colleges and monasteries, but, both by law and custom, permitted to mix without restraint in all the intercourses of society.

Such being the circumstances of the pastors of the church, let the community in general be supposed to have been for some time in a rapidly improving state of commercial prosperity; let it also be supposed to have been making no unequal progress in all those arts, and sciences, and literary productions, which have ever been the growth of a polished age, and are the sure marks of a highly finished condition of society. It is not difficult to anticipate the effects likely to be produced on vital Religion, both in the clergy and the laity, by such a state of external prosperity as has been assigned to them respectively. And these effects would be infallibly furthered, where the country in question should enjoy a free constitution of government. We formerly had occasion to quote the remark of an accurate observer of the stage of human life, that a much looser system of morals commonly prevails in the higher, than in the middling and lower orders of society. Now, in every country, of which the middling classes are daily growing in wealth and consequence, by the success of their commercial speculations; and, most of all, in a country having such a constitution as our own, where the acquisition of riches is the possession also of rank and power; with the comforts and refinements, the vices also of the higher orders are continually descending, and a mischievous uniformity of sentiments, and manners, and morals, gradually diffuses itself throughout the whole community. The multiplication of great cities also, and above all, the habit, ever increasing with the increasing wealth of the country, of frequenting a splendid and luxurious metropolis, would powerfully tend to accelerate the discontinuance of the religious habits of a purer age, and to accomplish the substitution of a more relaxed morality. And it must even be confessed, that the commercial spirit, much as we are indebted to it, is not naturally favourable to the maintenance of the religious principle in a vigorous and lively state.

In times like these, therefore, the strict precepts and self-denying habits of Christianity naturally slide into disuse; and even among the better sort of Christians, are likely to be softened, so far at least as to be rendered less abhorrent from the general disposition to relaxation and indulgence. In such prosperous circumstances, men, in truth, are apt to think very little about religion. Christianity, therefore, seldom occupying the attention of the bulk of nominal Christians, and being scarcely at all the object of their study, we should expect, of course, to find them extremely unacquainted with its tenets. Those doctrines and principles indeed, which it contains in common with the law of the land, or which are sanctioned by the general standard of morals formerly described, being brought into continual notice and mention by the common occurrences of life, might continue to be recognized. But whatever she contains peculiar to herself, and which should not be habitually brought into recollection by the incidents of every day, might be expected to be less and less thought of, till at length it should be almost wholly forgotten. Still more might this be naturally expected to become the case, if the peculiarities in question should be, from their very nature, at war with pride, and luxury, and worldly mindedness, the too general concomitants of rapidly increasing wealth: and this would particularly happen among the laity; if the circumstance of their having been at any time abused to purposes of hypocrisy or fanaticism, should have prompted even some of the better disposed of the clergy, perhaps from well intentioned though erroneous motives, to bring them forward less frequently in their discourses on Religion.

When so many should thus have been straying out of the right path, some bold reformer might, from time to time, be likely to arise, who should not unjustly charge them with their deviation: but, though right perhaps in the main; yet deviating himself also in an opposite direction, and creating disgust by his violence, or vulgarity, or absurdities, he might fail, except in a few instances, to produce the effect of recalling them from their wanderings.

Still, however, the Divine Original of Christianity would not be professedly disavowed; partly from a real, and more commonly from a political, deference for the established faith, but most of all, from the bulk of mankind being not yet prepared, as it were, to throw away the scabbard, and to venture their eternal happiness on the issue of its falsehood. Some bolder spirits, indeed, might be expected to despise the cautious moderation of these timid reasoners, and to pronounce decisively, that the Bible was a forgery: while the generality, professing to believe it genuine, should, less consistently, be satisfied with remaining ignorant of its contents; and when pressed, should discover themselves by no means to believe many of the most important particulars contained in it.