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Henry Craik, ed.  English Prose.  1916.
Vol. III. Seventeenth Century
 
Arguments of Weight
By Jonathan Swift (1667–1745)
 
From the Argument against abolishing Christianity

FIRST, one great advantage proposed by the abolishing of Christianity is, that it would very much enlarge and establish liberty of conscience, that great bulwark of our nation, and of the Protestant religion; which is still too much limited by priestcraft, notwithstanding all the good intentions of the legislature, as we have lately found by a severe instance. For it is confidently reported, that two young gentlemen of real hopes, bright wit, and profound judgment, who, upon a thorough examination of causes and effects, and by the mere force of natural abilities, without the least tincture of learning, having made a discovery that there was no God, and generously communicating their thoughts for the good of the public, were some time ago, by an unparalleled severity, and upon I know not what obsolete law, broke for blasphemy. And as it has been wisely observed, if persecution once begins, no man alive knows how far it may reach, or where it will end.
  1
  In answer to all which, with deference to wiser judgments, I think this rather shows the necessity 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 sure few will deny to be of much more pernicious consequence, according to the saying of Tiberius, deorum offensa diis curæ. As to the particular fact related, I think it is not fair to argue from one instance, perhaps another cannot be produced: yet (to the comfort of all those who may be apprehensive of persecution) blasphemy, we know, is freely spoken a million of times in every coffeehouse and tavern, or wherever else good company meet. It must be allowed, indeed, that to break an English free-born officer, only for blasphemy, was, to speak the gentlest of such an action, a very high strain of absolute power. Little can be said in excuse for the general; perhaps he was afraid it might give offence to the allies, among whom, for aught we know, it may be the custom of the country to believe a God. But if he argued, as some have done, upon a mistaken principle, that an officer who is guilty of speaking blasphemy, may some time or other proceed so far as to raise a mutiny, the consequence is by no means to be admitted; for surely the commander of an English army is likely to be but ill obeyed, whose soldiers fear and reverence him as little as they do a Deity.  2
  It is further objected against the Gospel system, that it obliges men to the belief of things too difficult for free-thinkers, and such who have shaken off the prejudices that usually cling to a confined education. To which I answer, that men should be cautious how they raise objections, which reflect upon the wisdom of the nation. Is not everybody freely allowed to believe whatever he pleases, and to publish his belief to the world whenever he thinks fit, especially if it serves to strengthen the party which is in the right? Would any indifferent foreigner, who should read the trumpery lately written by Asgil, Tindal, Toland, Coward, and forty more, imagine the Gospel to be our rule of faith, and confirmed by parliaments? Does any man either believe, or say he believes, or desire to have it thought that he says he believes, one syllable of the matter? And is any man worse received upon that score, or does he find his want of nominal faith a disadvantage to him, in the pursuit of any civil or military employment? What if there be an old dormant statute or two against him, are they not now obsolete to a degree that Empson and Dudley themselves, if they were now alive, would find it impossible to put them in execution?  3
  It is likewise urged, that there are, by computation, in this kingdom, above ten thousand parsons, whose revenues, added to those of my lords the bishops, would suffice to maintain at least two hundred young gentlemen of wit and pleasure, and freethinking, enemies to priestcraft, narrow principles, pedantry, and prejudices; who might be an ornament to the court and town: and then again, so great a number of able (-bodied) divines, might be a recruit to our fleet and armies. This indeed appears to be a consideration of some weight: but then, on the other side, several things deserve to be considered likewise: as first, whether it may not be thought necessary, that in certain tracts of country, like what we call parishes, there shall be one man at least of abilities to read and write. Then it seems a wrong computation, that the revenues of the Church throughout this island, would be large enough to maintain two hundred young gentlemen, or even half that number, after the present refined way of living; that is, to allow each of them such a rent, as, in the modern form of speech, would make them easy. But still there is in this project a greater mischief behind; and we ought to beware of the woman’s folly, who killed the hen, that every morning laid her a golden egg. For, pray what would become of the race of men in the next age, if we had nothing to trust to beside the scrofulous, consumptive productions, furnished by our men of wit and pleasure, when, having squandered away their vigour, health, and estates, they are forced, by some disagreeable marriage, to piece up their broken fortunes, and entail rottenness and politeness on their posterity? Now, here are ten thousand persons reduced, by the wise regulations of Henry the Eighth, to the necessity of a low diet, and moderate exercise, who are the only great restorers of our breed, without which the nation would, in an age or two, become one great hospital.  4
  Another advantage proposed by the abolishing of Christianity is, the clear gain of one day in seven, which is now entirely lost, and consequently the kingdom one seventh less considerable in trade, business, and pleasure; beside the loss to the public of so many stately structures, now in the hands of the clergy, which might be converted into play-houses, market-houses, exchanges, common dormitories, and other public edifices.  5
  I hope I shall be forgiven a hard word, if I call this a perfect cavil. I readily own there has been an old custom, time out of mind, for people to assemble in the churches every Sunday, and that shops are still frequently shut, in order, as it is conceived, to preserve the memory of that ancient practice; but how this can prove a hindrance to business or pleasure, is hard to imagine. What if the men of pleasure are forced, one day in the week, to game at home instead of the chocolatehouses? are not the taverns and coffeehouses open? can there be a more convenient season for taking a dose of physic? is not that the chief day for traders to sum up the accounts of the week, and for lawyers to prepare their briefs? But I would fain know how it can be pretended that the churches are misapplied? where are more appointments and rendezvouses of gallantry? where more care to appear in the foremost box, with greater advantage of dress? where more meetings for business? where more bargains driven of all sorts? and where so many conveniences or enticements to sleep?  6
  There is one advantage, greater than any of the foregoing, proposed by the abolishing of Christianity; that it will utterly extinguish parties among us, by removing those factious distinctions of high and low church, of Whig and Tory, Presbyterian and Church of England, which are now so many grievous clogs upon public proceedings, and are apt to dispose men to prefer the gratifying of themselves, or depressing of their adversaries, before the most important interest of the state.  7
  I confess, if it were certain, that so great an advantage would redound to the nation by this expedient, I would submit and be silent; but will any man say that, if the words whoring, drinking, cheating, lying, stealing were, by act of parliament, ejected out of the English tongue and dictionaries, we should all awake next morning chaste and temperate, honest and just, and lovers of truth? Is this a fair consequence? Or, if the physicians would forbid us to pronounce the words gout, rheumatism, and stone, would that expedient serve, like so many talismans, to destroy the diseases themselves? Are party and faction rooted in men’s hearts no deeper than phrases borrowed from religion, or founded upon no firmer principles? And is our language so poor, that we cannot find other terms to express them? Are envy, pride, avarice, and ambition such ill nomenclators, that they cannot furnish appellations for their owners? Will not heydukes and mamalukes, mandarins, and patshaws, or any other words formed at pleasure, serve to distinguish those who are in the ministry, from others, who would be in it if they could? What, for instance, is easier than to vary the form of speech, and instead of the word church, make it a question in politics, whether the Monument be in danger? Because religion was nearest at hand to furnish a few convenient phrases, is our invention so barren, we can find no other? Suppose, for argument sake, that the Tories favoured Margarita, the Whigs Mrs. Tofts, and the trimmers Valentini; 1 would not Margaritians, Toftians, and Valentinians be very tolerable marks of distinction? The Prasini and Veniti, two most virulent factions in Italy, began (if I remember right) by a distinction of colours in ribbons; and we might contend with as good a grace about the dignity of the blue and the green, which would serve as properly to divide the court, the parliament, and the kingdom, between them, as any terms of art whatsoever, borrowed from religion. And therefore, I think, there is little force in this objection against Christianity, or prospect of so great an advantage, as is proposed in the abolishing of it.  8
  It is again objected, as a very absurd, ridiculous custom, that a set of men should be suffered, much less employed and hired, to bawl one day in seven against the lawfulness of those methods most in use, toward the pursuit of greatness riches, and pleasure, which are the constant practice of all men alive on the other six. But this objection is, I think, a little unworthy of so refined an age as ours. Let us argue this matter calmly: I appeal to the breast of any polite freethinker, whether, in the pursuit of gratifying a predominant passion, he has not always felt a wonderful incitement, by reflecting it was a thing forbidden: and, therefore, we see, in order to cultivate this taste; the wisdom of the nation has taken special care, that the ladies should be furnished with prohibited silks, and the men with prohibited wine. And, indeed, it were to be wished, that some other prohibitions were promoted, in order to improve the pleasures of the town; which, for want of such expedients, begin already, as I am told, to flag and grow languid, giving way daily to cruel inroads from the spleen.  9
  It is likewise proposed as a great advantage to the public, that if we once discard the system of the Gospel, all religion will of course be banished for ever; and consequently, along with it, those grievous prejudices of education, which, under the names of virtue, conscience, honour, justice, and the like, are so apt to disturb the peace of human minds, and the notions whereof are so hard to be eradicated, by right reason, or free-thinking, sometimes during the whole course of our lives.  10
  Here first I observe, how difficult it is to get rid of a phrase, which the world is once grown fond of, though the occasion that first produced it, be entirely taken away. For several years past, if a man had but an ill-favoured nose, the deep-thinkers of the age would, some way or other, contrive to impute the cause to the prejudice of his education. From this fountain were said to be derived all our foolish notions of justice, piety, love of our country; all our opinions of God, or a future state, heaven, hell, and the like: and there might formerly perhaps have been some pretence for this charge. But so effectual care has been taken to remove those prejudices, by an entire change in the methods of education, that (with honour I mention it to our polite innovators) the young gentlemen, who are now on the scene, seem to have not the least tincture left of those infusions, or string of those weeds: 2 and, by consequence, the reason for abolishing nominal Christianity upon that pretext, is wholly ceased.  11
  For the rest, it may perhaps admit a controversy, whether the banishing of all notions of religion whatsoever, would be convenient for the vulgar. Not that I am in the least of opinion with those, who hold religion to have been the invention of politicians, to keep the lower part of the world in awe, by the fear of invisible powers; unless mankind were then very different to what it is now: for I look upon the mass or body of our people here in England, to be as freethinkers, that is to say, as staunch unbelievers, as any of the highest rank. But I conceive some scattered notions about a superior power, to be of singular use for the common people, as furnishing excellent materials to keep children quiet when they grow peevish, and providing topics of amusement, in a tedious winter-night.  12
 
Note 1. Margarita, Mrs. Tofts, Valentini, operatic singers of the day. [back]
Note 2. string of those weeds = a fibre or sucker of these weeds. [back]
 
 
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