1

AN

ARGUMENT

TO PROVE,

That the ABOLISHING of CHRISTIANITY in ENGLAND, may, as things now stand, be attended with fome inconveniencies, and perhaps not produce those many good effects proposed thereby *.

Written in the year 1708.

I Am very fenfible, what a weakness and pre

sumption it is, to reason against the general humour and disposition of the world. I remember

* The argument against abolishing Chriftianity, is carried on with the highest wit and humour. Graver divines threaten their readers with future punishments: Swift artfully exhibits a picture of present shame. He judged rightly, in imagining, that a small treatise, written with a spirit of mirth and freedom, must be more efficacious than long fermons, or laborious lessons of morality. He endeavours to laugh us into religion; well knowing, that we are often laughed out of it. Orrery.

The argument, &c. is the most delicate, refined, complete, unvaried piece of irony, from the beginning to the end, that ever was written since the creation of the world. And, without difpute, if in the works of man there can be supposed any fuch thing as real perfection, we must allow it to confift in those amazing productions of wit and humour, which, in all probability, can never be excelled by any effort of genius, and beyond which, it is impossible to frame any critical or distinct idea of the human faculties. With what egregious contempt and ridicule doth he, in this piece, expose the abfurdity of those wretches, who are the patrons and abettors of vice and irreligion? Swift.

ber it was with great justice, and a due regard to the freedom, both of the public and the press, forbidden, upon severe penalties, to write, or difcourse, 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 opinion the voice of God. In like manner, and for the very fame reafons, it may perhaps be neither fafe nor prudent to argue against the abolishing of Chriftianity, at a juncture when all parties appear so unanimoufly 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 fingularity, 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 confefs, that, in the present posture of our affairs at home or abroad, I do not yet see the absolute necessity of extirpating the Chriftian religion from among us.

This perhaps may appear too great a paradox, even for our wife and paradoxical age to endure: therefore I shall handle it with all tenderness, and with the utmost deference to the great and profound majority, which is of another sentiment. And 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 old 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 Chriftianity would then have appeared as fingular, and been thought as abfurd, as it would be at this time to write or difcourse in its defence.

Therefore I freely own, that all appearances are against me. The system of the gofpel, 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 fort, 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 fide, when they make a difference between nominal and real Trinitarians. I hope no reader imagines me fo 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 mens belief and actions. To offer at the reftoring of that, would indeed be a wild project: it would be to dig up foundations; to destroy at

one

one blow, all the wit, and half the learning of the kingdom; to break the entire frame and conftitution of things; to ruin trade, extinguish arts and sciences, with the professors of them; in short, to turn our courts, exchanges, and shops into deferts; and would be full as abfurd as the propofal of Horace, where he advises the Romans, all in a body, to leave their city, and to feek a new feat in some remote part of the world, by way of 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;) fince every candid reader will easily understand my discourse to be intended only in defence of nominal Christianity; the other having been for fome time wholly laid afide, by general confent, as utterly inconfiftent with our present schemes of wealth and power.

But why we should therefore cast off the name and title of Christians, although the general opinion and refolution be so violent for it, I confefs I cannot (with fubmiffion) apprehend, nor is the consequence necessary. However, fince the undertakers propose such wonderful advantages to the nation by this project, and advance many plausible objections against the system of Chriftianity; I shall briefly confider the strength of both, fairly allow them their greatest weight, and offer fuch answers as I think most reasonable. After which I will beg leave to shew, what inconveniencies

VOL. II.

D

veniencies may possibly happen by such an innovation, in the present posture of our affairs.

First, One great advantage proposed by the abolishing of Christianity, is, That it would very much enlarge and establish liberty of confcience, that great bulwark of our nation, and of the Protestant religion; which is still too much limited by prieftcraft, notwithstanding all the good intentions of the legiflature; as we have lately found by a fevere instance. For it is confidently reported, that two young gentlemen, of real hopes, bright wit, and profound judgment, who, upon a thorough examination of caufes and effects, and by the mere force of natural abilities, without the least tincture of learning, having made a difcovery, that there was no God, and generoufly communicating their thoughts for the good of the public, were fome time ago, by an unparalleled feverity, and upon I know not what obsolete law, broke only for blafphemy; and, as it hath been wifely observed, if persecution once begins, no man alive knows how far it may reach, or where it will end.

In answer to all which, with deference to wiser judgments, I think this rather shews the neceffity of a nominal religion among us. Great wits love to be free with the highest objects; and, if they cannot be allowed a God to revile or renounce, they will speak evil of dignities, abuse the government, and reflect upon the ministry; which, I am fure, few will deny to be of much