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St Paul's Cathedral |
An argument to prove that the abolishing of Christianity in England may, as things now stand, be attended with some
inconveniences, and perhaps not produce those many good effects proposed thereby.
Written in the year 1708.
I AM very sensible what a weakness and presumption it is to reason against the general humour and disposition of the
world. I remember it was with great justice, and a due regard to the freedom, both of the public and the press,
forbidden upon several penalties to write, or discourse, or lay wagers against the union even before it was confirmed by
Parliament; because that was looked upon as a design to oppose the current of the people, which, besides the folly of
it, is a manifest breach of the fundamental law, that makes this majority of opinions the voice of God. In like manner,
and for the very same reasons, it may perhaps be neither safe nor prudent to argue against the abolishing of
Christianity, at a juncture when all parties seem so unanimously determined upon the point, as we cannot but allow from
their actions, their discourses, and their writings. However, I know not how, whether from the affectation of
singularity, or the perverseness of human nature, but so it unhappily falls out, that I cannot be entirely of this
opinion. Nay, though I were sure an order were issued for my immediate prosecution by the Attorney-General, I should
still confess, that in the present posture of our affairs at home or abroad, I do not yet see the absolute necessity of
extirpating the Christian religion from among us.
This perhaps may appear too great a paradox even for our wise and paxodoxical age to endure; therefore I shall
handle it with all tenderness, and with the utmost deference to that great and profound majority which is of another
sentiment.
And yet the curious may please to observe, how much the genius of a nation is liable to alter in half an age. I have
heard it affirmed for certain by some very odd people, that the contrary opinion was even in their memories as much in
vogue as the other is now; and that a project for the abolishing of Christianity would then have appeared as singular,
and been thought as absurd, as it would be at this time to write or discourse in its defence.
Therefore I freely own, that all appearances are against me. The system of the Gospel, after the fate of other
systems, is generally antiquated and exploded, and the mass or body of the common people, among whom it seems to have
had its latest credit, are now grown as much ashamed of it as their betters; opinions, like fashions, always descending
from those of quality to the middle sort, and thence to the vulgar, where at length they are dropped and vanish.
But here I would not be mistaken, and must therefore be so bold as to borrow a distinction from the writers on the
other side, when they make a difference betwixt nominal and real Trinitarians.
I hope no reader imagines me so weak to
stand up in the defence of real Christianity, such as used in primitive times (if we may believe the authors of those
ages) to have an influence upon men’s belief and actions.
To offer at the restoring of that, would indeed be a wild
project: it would be to dig up foundations; to destroy at one blow all the wit, and half the learning of the kingdom;
to break the entire frame and constitution of things; to ruin trade, extinguish arts and sciences, with the professors
of them; in short, to turn our courts, exchanges, and shops into deserts; and would be full as absurd as the proposal
of Horace,
where he advises the Romans, all in a body, to leave their city, and seek a new seat in some remote part of
the world, by way of a cure for the corruption of their manners.
Therefore I think this caution was in itself altogether unnecessary (which I have inserted only to prevent all
possibility of cavilling), since every candid reader will easily understand my discourse to be intended only in defence
of nominal Christianity, the other having been for some time wholly laid aside by general consent, as utterly
inconsistent with all our present schemes of wealth and power.
But why we should therefore cut off the name and title of Christians, although the general opinion and resolution be
so violent for it, I confess I cannot (with submission) apprehend the consequence necessary. However, since the
undertakers propose such wonderful advantages to the nation by this project, and advance many plausible objections
against the system of Christianity, I shall briefly consider the strength of both, fairly allow them their greatest
weight, and offer such answers as I think most reasonable. After which I will beg leave to show what inconveniences may
possibly happen by such an innovation, in the present posture of our affairs.
(Jonathan Swift)