Education for Life. George Turnbull

Essay, Whether the doctrine of JESUS CHRIST concerning a future state, which is obviously a strong motive to virtue, be not proved true by the Miracles which CHRIST wrought to prove it, in a way that is strictly philosophical and unexceptionable,

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      at the same time that it is obvious to the meanest capacity; and that it is, must be admitted by all who allow experimental proof to be a good proof, or, in other words, samples to be samples of what they are samples; for the works of CHRIST are proper and adequate samples of his doctrine. The way in which Miracles are considered in this Essay is quite new, tho’ very simple and obvious, and indeed demonstrative; I have not met with it in any defence of Christianity; and I am sure it hath never been adverted to by any writer against Christianity.

      I think myself obliged to take notice, that the abridger of this Essay, in the Bibliotheque Raisonneè, has no where mistaken my meaning but in one place, p. 22. But says a noble author, &c.³ I don’t say that Lord Shaftsbury intended to make an objection against Christianity; I only give his words, and thence I take occasion to expatiate at greater length upon the evidence which CHRIST gave of the truth of his doctrines, and to prove that as power can only be proved by samples, so honesty can only be proved by samples, and therefore that CHRIST gave full proof of his doctrine by giving proper samples of his honest and good intention, as well as of all the power and knowledge he claimed. <1>

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      April 10. 1726

      An Enquiry, &c.

      Introduction

      Christianity, my Friend, has been attacked with so much zeal of late; that a meer stranger would certainly imagine, the happiness of mankind depended upon being delivered from it. That it was a belief of the most fatal, pernicious influence; a dismal enslaving doctrine, which rendered its disciples incapable of living agreeably. For who could think that any one, who had the least regard to his own private interest, or that of society in general, would take pains to ruin the credit of a prevailing faith, which evidently tends to encourage virtue and to curb every vitious affection? Yet these who have so keenly disputed the evidence of the Christian Religion, never dared to find fault with the morals <2> it teaches. And hardly will any one adventure to say, “That the perswasion of a future state, is not a most powerful motive to the practice of virtue and a good life: or that mankind would be more virtuous without such an incitement.”

      To correct the false doctrines and tenets of certain professing Christians, is indeed a good office. And the corruptions and abuses that prevail in Churches, most undeservedly called Christian, ought to be exposed in their proper colours. Or, in one word, if any Christian teachers represent the doctrines of CHRIST in a false light; and put the stress of Religion and our salvation upon any thing, besides the sincere love and practice of every moral virtue, their error ought to be discovered and refuted. And our SAVIOUR himself has shewn us the way, by his manner of reasoning with the Jewish Doctors.⁴ But this is the sum of Christianity: “That there is a future

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      state of happiness for the good: and of punishments, for the vitious. The sincere and steady practice of virtue is every where inculcated by our SAVIOUR and his Apostles, as what only can recommend with any advantage to the Divine favour and approbation here, or hereafter.” And consequently to attack the true and genuine doctrine of JESUS CHRIST, is indeed to fight against a belief the most comfortable and beneficial.

      ’Tis certainly meer enthusiasm, to think that society can subsist without a publick leading in religion.^* And if the Christian religion <3> is the best publick one that can be devised, is it friendly to undermine and destroy it? why diminish the obligations to virtue, which at least are the most easily conceived by the vulgar, and are the fittest to work upon those who cannot enquire, or philosophize: but are powerfully struck and over aw’d by the belief of miracles and inspiration.

      I have often had it in my head to publish, for the use of modern unbelievers, a dissertation upon the religion of Cicero, that I have had by me some time; it is certainly fit to put them in mind, how that Academic examines the various opinions concerning Deity and providence; his way of treating the publick established superstitions in his time; and his sentiments^† of those philosophers who endeavour’d to destroy the belief of

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      immortality and future rewards and punishments, tho’ it was no article of the publick religion. Socrates, and abundance of other examples, might very seasonably be set before them. For my part, was I an unbeliever, I would look upon myself as obliged to confute such false notions and representations of the Chri-<4>stian doctrine, as tend to the hurt and ruin of true morals, and consequently of society and mankind; but at the same time to support genuine Christianity to the utmost of my power, for society’s sake.

      But I believe, and am to give you at present the reason of my belief, for you are curious, it seems, to know at full length, what I meant th’other day when I said, “That the works of CHRIST were natural proper samples of his doctrines; and that I was not a little surprised, none of the Apologists for Christianity had considered his miracles in that view; the connection is so simple, and obvious.”

      To proceed regularly in this enquiry, one ought to consider, what doctrines may be proved by works; and what doctrines cannot; or stand in no need of such a confirmation.

      SECTION I

      Beautiful and natural fables, parables, or allegories, are so in themselves independently of any works the teacher may perform. And no works can prove an allegory, parable, or fable, to be natural and elegant, if it is not indeed so: if its beauty and fitness does not discover itself to every discerning hearer or reader. For would it not be reckoned very odd and ridiculous for a Poet, who happened at the same time to be an able Physician, to appeal to the wonderful cures he performed, to prove his poetry elegant; or a Painter to prove his painting true and judicious. <5>

      ’Tis therefore evident, that works of the most extraordinary kind, can be of no other use, with regard to fables, allegories, and parables; except to excite the attention of the hearers; to gain authority to the teacher; get him a hearing; and make every body attend with due care; the vulgar especially

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      who stand much in need of instruction in that familiar insinuating way, and yet are not to be moved without an extraordinary awakening.

      The parables of our SAVIOUR justify themselves abundantly; nor did he work miracles to prove their propriety and beauty.

      SECTION II

      Common sense is certainly sufficient to teach those who think of the matter with tolerable seriousness and attention, all the duties and offices of human life; all our obligations to GOD; and our fellow-creatures, all that is morally fit and binding. And there is no need of works, to prove that to be morally fit and obligatory, which common sense and reason clearly shews to be so. Nor can any work on the other hand, prove that to be morally fit, and becoming, which common sense and reason proves to be the reverse. The moral fitness or unfitness of actions can only be deduced from the nature of the actions and agents; their constitution, situation, and relations. And therefore works of the most extraordinary nature can be of no further use, with regard to precepts and lessons of morality, except to beget attention, and to make the spe-<6>ctators and hearers reflect seriously upon that moral fitness, which common sense clearly points out to every thinking person.

      But if at any time common sense is quite asleep or buried; or if by the cunning of corrupt designing teachers, false notions of religion and virtue are become universal; and the vulgar especially, who are easily misled by crafty deceivers, can hardly be brought to attend to the wholsome instructions of undebauched pure sense and reason; extraordinary works are certainly fit in such a case; nay almost necessary to give sufficient weight and Authority to a reformer; and to rouse mankind to that attention which is necessary, in order to their being undeceived and soundly instructed. Their eyes must be opened, their sleeping understandings awakened, their prejudices and false notions must be quite rooted out, before truth can enter into their minds with any success,