CHAPTER III.

IF CHRISTIANITY BE REJECTED, THERE IS NO OTHER RELIGION WHICH CAN BE SUBSTITUTED IN ITS PLACE; AT LEAST NO OTHER WHICH WILL AT ALL ANSWER THE PURPOSE FOR WHICH RELIGION IS DESIRABLE.

IT has been proved in the former section, that it is necessary to have some religion. We are already in possession of Christianity, which, by the confession of deists themselves, answers many valuable purposes.—ht behoves us, therefore, to consider well, what we are likely to obtain by the exchange, if we should relinquish it. If any man can show us a better religion, and founded on better evidences, we ought, in that event, to give it up willingly; but if this cannot be done, then surely it is not reasonable to part with a certain good, without receiving an equivalent, in its place. This would be, as if some persons sailing on the ocean, in a vessel which carried them prosperously, should determine to abandon it, without knowing that there was any other to receive them, merely because some of the passengers, pretending to skill, suggested that it was leaky, and would sooner or later founder.

Let the enemies of Christianity tell us plainly what their aim is, and what they design to substitute in the place of the Bible. This, however, they are unable to perform and yet they would have us to consent to give up our dearest hopes without knowing what we 24are to receive, or whether we are to receive any thing, to compensate for the loss.

This is a point of vital importance, and demands our most serious attention. If it is really intended to substitute some other religion in the place of Christianity, we ought certainly, before we make the exchange, to have the opportunity of examining its claims, that we may know whether it will be likely to answer the purposes for which religion is wanted. To bring this subject fairly into view, let us take a survey of the world, and inquire, what it has to propose for our selection, if we should renounce Christianity.

There are only three things, in that event, between which we must choose. The first, to adopt some of the existing, or some of the exploded systems of Paganism; the second, to accept the Koran instead of the Bible; and the third, to embrace Natural Religion, or pure deism.

Few men have had the effrontery to propose a return to Paganism: yet even this has not been too extravagant for some whose names stand high as men of literature. The learned Gibbon has not, that I recollect, expressed his opinion, on this subject, explicitly; but it may be fairly inferred, from many things in his History of the Decline and Fall of the Roman Empire, that he deeply regretted the subversion of the old Pagan system, and that the progress of Christianity was far from affording him any pleasure.

But although he makes it sufficiently manifest, that, could his wishes have governed past events, the old system would never have been disturbed, and Christianity never have had a footing; yet we cannot say, whether he would have given his vote to have the temples rebuilt, and the Pagan rites restored. It is 25difficult to tell what he wished to accomplish, by his opposition to Christianity; or whether he had any definite view, other than to manifest his hatred to the Gospel and its Author.

Taylor, the learned translator of Plato, openly avowed his predilection for the religion of the Athenian philosopher, and his wish that it might be revived; and, speaks in contemptuous terms of Christianity, in comparison with Platonism; but be never could have supposed that to be a suitable religion for the bulk of men, which had not the least influence upon them, while the philosopher lived. This, then, would be no substitute for Christianity; for under its benign influence, even THE POOR HAVE THE GOSPEL PREACHED. UNTO THEM. But I have no doubt, that, if the truth could be ascertained, we should find, that this sublime genius derived some of his best ideas, directly or indirectly from the Scriptures; and that if he had lived under: the light of the Gospel, he never would have spoken, of it as his translator has done.

In the time of the revolution in France, after some trial had been made of having no religion, D’Aubermenil proposed a new religion, in imitation of the ancient Persians. His plan was to have the Deity represented by a perpetual fire, and offerings made to him, of fruits, oil, and salt; and libations poured out to the four elements. It was prescribed, that worship should be, celebrated daily in the temple, that every ninth day should be a sabbath, and that on certain festivals, all ages should unite in dances. A few fanatics in Paris, and elsewhere, actually adopted the new religion, but they were unable to attract any notice, and in a hula. time sunk into merited oblivion.

It has been common enough to set up the Mohammedan religion, in a sort of rival comparison with Christianity, but I do not know that any have gone so far as to prefer the Koran to the Bible, except those few miserable apostates, who, after being long “tossed about with every wind of doctrine,” at length threw themselves into the arms of the Arabian impostor. How far this religion will bear a comparison with Christianity, will be seen in the sequel.

Deism, or Natural Religion, is then, the only hope of the world, if the Christian religion be rejected. To this our attention shall now be turned. The first English deists extolled Natural Religion to the skies, as a system which contained all that man had need to know: and as being simple and intelligible to the meanest capacity. But strange to tell, scarcely any two of them are agreed, as to what Natural Religion is; and the same discordance has existed among their successors. They are not agreed in even those points, which are most essential in religion, and most necessary to be settled, before any religious worship can be instituted. They differ on such points as these; whether there is any intrinsic difference between right and wrong; whether God pays any regard to the affairs of man; whether the soul is immortal; whether prayer is proper and useful; and whether any external rites of worship are necessary.

But Natural Religion is essentially defective, as a religion for sinners, which all men feel themselves to be. It informs us of no atonement, and makes no provision for the pardon of sin. Indeed, if we impartially consider the law of nature, all hope of pardon must be relinquished, because it is a first principle of Natural Religion, that every one mill be rewarded or 27punished exactly according to his works: and therefore, if any man sin, he must suffer according to the demerit of his crime.

As this religion teaches no plan of atonement and forgiveness, so it inculcates no effectual method of reformation, or purification from the pollution of sin, and affords no aid to those who wish to live well, but leaves all to be performed by the mere strength of men, which, alas! is insufficient to bear up against the power of temptation. In those very points in which we want a clear response, Natural Religion is silent. It can do no more when its light is clearest, than to direct us in the way of duty, and to intimate the consequences of disobedience. Deists, then, must lead such lives of perfection, as to need no pardon, no regeneration, no aid, no reformation. The system is good for them, who can go through life without sin: it sets no hope before the mourning penitent.

Again, if deism be the true religion, why has piety never flourished among its professors? why have they not been the most zealous and consistent worshippers of God? Does not truth promote piety? and will it not ever be the case, that they who hold the truth will love God most ardently, and serve him most faithfully?—But what is the fact, in regard to this class of men? Have they ever been distinguished for their spirit of devotion? Have they produced numerous instances of exemplary piety? It is so much the reverse, that even asking such reasonable questions, has the appearance of ridicule. And when people hear the words “pious deist,” they have the same sort of feeling, as when mention is made of an honest thief, or a sober drunkard.

There is no slander in making this statement for 28 deists do not affect to be pious. They have no love for devotion. If the truth were known, this is the very thing they wish to get rid of; and if they believed, that professing themselves to be deists, laid them under greater obligations to be devout, they would not be so zealous for the system. Believe me, the contest is not between one religion and another, it is between religion and irreligion. It is impossible that a man a truly pious temper, should reject the Bible, even if he were unacquainted with its historical evidences. He would find it to be so congenial to his taste, and so salutry in its effects on his own spirit, that he would conclude that it must have derived its origin from heaven. But we find no such spirit in the writings of deists. There is not in them a tincture of piety; but they have more than a sprinkling of profane ridicule. When you turn to them from the Bible, you are sensible of as great a transition, as if you passed suddenly from a warm and genial climate into the frigid zone,. If deists expect ever to conciliate regard for their religion, they must appear to be truly pious men, sincerely engaged in the service of God; and this will have more effect than all their arguments. But whenever this event shall occur, they will be found no longer opposing the Bible, but will esteem it as the best of books, and will come to it for fuel, to feed the flame of pure devotion. An African prince, who was brought to England and resided there some time, being asked what he thought of the Bible, answered, that he believed it to be from God, for he found all the good people in favor of it, and all the bad people against it!

The want of a spirit of piety and devotion, must be reckoned the principal reason why the deists have never been able to establish, and keep up, any religious worship 29among themselves. The thing has been attempted at several different times and in different countries; but never with any success.

It is said, that the first enterprise of this kind was that of David Williams, an Englishman, who had been a dissenting minister in Liverpool, but passing over first to Socinianism, and then to deism, went to London, where, being patronised by sonic persons of influence, he opened a house for deistical worship, and formed a liturgy, consisting principally of praise to the Creator. Here he preached for a short time, and collected some followers; but he complained that most of his congregation went on to atheism. After four years trial, the scheme came to nothing. There were neither funds nor congregation remaining, and the Priest of nature, (as Williams styled himself,) through discouragement and ill health, abandoned the project.

Some feeble attempts of the same kind have been made in the United States; but they are unworthy of being particularly noticed.²²   The infidel meetings which at present (A. D. 1831) are held in some of our principal cities, and where male and female lectures are delivered, on Sunday, and at other times, are not intended to be, in any sense, worshipping assemblies; but their character is understood to be atheistical, and their object is to bring into ridicule and contempt, every species of religion, whether natural or revealed.

Frederick II., the deistical king of Prussia, had once formed the plan of a Pantheon, in Berlin, for the worshippers of all sects and all religions; the chief object of which was the subversion of Christianity; but the scheme was never carried into execution.

The most interesting experiment of this kind, was 30that made by the Theophilanthropists in France, during the period of the revolution. After some trial had been made of atheism and irreligion, and when the want of public worship was felt by many reflecting persons, a society was formed for the worship of God, by the name just mentioned, upon the pure principles of Natural Religion. Among the patrons of this society, were men beloved for their philanthropy, and distinguished for their learning; and some high in power.

La Revelliere Lepaux, one of the directory of France, was a zealous patron of the new religion. By his influence, permission was obtained to make use of the churches for their worship. In the city of Paris alone, eighteen or twenty were assigned to them, among which was the famous church of Notre Dame.

Their creed was simple, consisting of two great articles, the existence of God, and the immortality of the soul. Their moral system also embraced two great principles, the love of God, and the love of man;—which were indicated by the name assumed by the society. Their worship consisted of prayers, and hymns of praise, which were comprehended in a manual, prepared for a directory in worship. Lectures were delivered by the members, which, however, underwent the inspection of the society, before they were, pronounced in public. To these were added some simple ceremonies, such as placing a basket of fruits and flowers on the altar. Music, vocal and instrumental, was used: for the latter, they availed themselves of the organs, in the churches. Great efforts were made to have this worship generally introduced, in all the principal towns in France; and the views of the society were even extended 31to foreign countries. Their manual was sent into all parts of the republic, by the minister of the interior, free of expense.

Never did a society enjoy greater advantages at its commencement. Christianity had been rejected with scorn: atheism had for a short time been tried, but was found to be intolerable: the government was favorable to the project; men of learning and influence patronised it, and churches ready built, were at the service of the new denomination. The system of Natural Religion, also, which was adopted, was the best that could have been selected, and considerable wisdom was discovered in the construction of their liturgy. But with all these circumstances in their favor, the society could not subsist. At first, indeed, while the scene was novel, large audiences attended, most of whom, however, were merely spectators; but in a short time, they dwindled away to such a degree, that instead of occupying twenty churches, they needed only four, in Paris; and in some of the provincial towns, where they commenced under the most favorable auspices, they soon came to nothing. Thus they went on declining, until, under the consular government, they were prohibited the use of the churches any longer; upon which they immediately expired without a struggle; and it is believed that not a vestige of the society now remains.

It will be instructive and interesting to inquire into the reasons of this want of success, in a society enjoying so many advantages. Undoubtedly, the chief reason was, the want of a truly devotional spirit. This was observed from the beginning of their meetings. There was nothing to interest the feelings of the heart. Their orators might be men of learning, and might produce good moral discourses, but they were not men 32of piety; and not always men of pure morals.³³   Thomas Paine was one of them. Their hymns were said to be well composed, and the music good; but the musicians were hired from the stage. There was also a strange defect of liberality in contributing to the funds of the society. They found it impossible to raise, in some of their societies, a sum which every Christian congregation, even the poorest, of any sect, would have collected in one day. It is a fact, that one of the societies petitioned government to grant them relief from a debt, which they had contracted, in providing the apparatus of their worship, not amounting to more than fifty dollars, stating that their annual income did not exceed twenty dollars. In the other towns, their musicians deserted them, because they were not paid, and frequently, no person could be found to deliver lectures.

Another difficulty arose—which might have been foreseen. Some of the societies declared themselves independent; and would not agree to be governed by the manual which had been received, any further than they chose. They also remonstrated against the authority exercised by the lecturers in the affairs of the society, and declared, that there was danger of their forming another hierarchy. There were also complaints against them, addressed to the ministers, by the agents of government in the provinces, on account of the influence which they might acquire, in civil affairs.

The Theophilanthropists were, moreover, censured by those who had made greater advances in the modern philosophy, for their illiberality. it was complained, that there were many who could not receive their creed, 33and all such must necessarily be excluded from their society. This censure seems to have troubled them much; and in order to wipe off the stigma, they appointed a fete, which they called the Anniversary of the re-establishment of Natural Religion. To prove that their liberality had no bounds, they prepared five banners to be carried in procession. On the first was inscribed the word, Religion; on the second, Morality: and on the others, respectively, Jews; Catholics; Protestants. When the procession was over, the bearers of the several banners gave each other the kiss of peace; and that none might mistake the extent of their liberality, the banner inscribed, Morality, was borne by a professed atheist, universally known as such in Paris. They had also other festivals, peculiar to themselves; and four in honor of the following persons, Socrates, St. Vincent de Paule, J. J. Rousseau, and Washington;—a strange conjunction of names, truly!⁴⁴   Histoire de Theophilanthropie, par M. Gregoire.—See Quarterly Review for January, 1823.

I have been thus particular in giving an account of this society, because the facts furnish the strongest confirmation of my argument, and are in themselves curious and instructive. After the failure of this enterprise, deists will scarcely attempt again to institute any form of public worship.

But among those philosophers who believe in the perfectibility of human nature, under the fostering influence of increasing knowledge and good government, there is a vague theory, of a kind of mental, philosophical religion, which needs the aid of no external forms. The primary articles of their creed is, that religion is a 34thing entirely between God and every man’s conscience; that all our Creator requires, is, the homage of the heart; that, if we feel reverence, gratitude, and submission, towards him, and act our part well in society, we have fulfilled our duty;—that we cannot know how we may be disposed of hereafter, and ought not to be anxious about the matter. Whether this is expected to be the religion of philosophers only, or also of the unlearned, and the great mass of laboring people, I am unable to say. But I know, that such a system as this, will, to a large majority of every community, be equivalent to no religion at all. The great body of the people must have something tangible; something visible, in their religion. They need the aid of the senses, and of the social principle, to fix their attention, to create an interest, and to excite the feelings of devotion. But the truth is, that if the heart be affected with lively emotions of piety, it will be pleasant, it will be useful, and it will be natural, to give them expression. This will hold in regard to philosophers and men of learning, as well as others. Wherever a number of persons participate in the same feelings, there is a strong inclination to hold communion together; and if sentiments of genuine piety exist in the bosoms of many, they will delight, to celebrate, is unison, the praises of that Being, whom they love and adore. There is no reason why pious emotions, more than others, should be smothered, and the tendency to express them, counteracted. Such indeed will never be the fact. Out of the abundance of the heart the mouth will speak. Piety, it is true, consists essentially in the exercise of the heart; but that religion which is merely mental, is suspicious; at best, very feeble; is not likely to produce any permanent 35effect on the character or comfort of the person entertaining it; and cannot be useful to others in the way of example.

In the year 1802, when Christianity, which had been proscribed in France, was restored by an act of government, a speech was delivered by one of the councillors of state, which contains excellent sentiments, on the subjects here treated. One or two extract will not be unacceptable to the reader. “Science can never be partaken of, but by a small number, but by religion one may be instructed without being learned. The Natural Religion, to which one may rise by the effects of a cultivated reason, is merely abstract and intellectual, and unfit for any people. It is revealed religion which points out all the truths that are useful to men who have neither time nor means for laborious disquisitions. Who then would wish to dry up that sacred spring of knowledge, which diffuses good maxims, brings them before the eyes of every individual, and communicates to them that authoritative and popular dress, without which they would be unknown to the multitude, and almost to all men. For want of a religious education for the last ten years, our children are without any ideas of a divinity, without any notion of what is just and unjust; hence arise barbarous manners, hence a people become ferocious.—One cannot but sigh over the lot which threatens the present and future generations. Alas! what have we gained by deviating from the path pointed out to us by our ancestors? What have we gained by substituting vain and abstract doctrines for the creed which actuated the minds of Turenne, Fenelon, and Pascal?

I think enough has now been said to establish, beyond all reasonable doubt, our second proposition, that if Christianity be rejected, there is no other religion which can be substituted in its place; or, at least, no other which can at all answer the purpose /or which religion is desirable.

It may also be observed, in conclusion, that the facts which have been adduced, not only serve to confirm this proposition, but furnish new and cogent arguments in proof of the proposition maintained in the preceding chapter.