Page images
PDF
EPUB

a living fountain of religious knowledge, that borrows its waters from no other source or stream, as having plenty of living and native waters springing perpetually from within itself; but when we go to draw from these fountains, we find they are wells without water,' as St. Peter calls them. It is hardly possible to figure to us a dark and whiffling mind, driven here and there by every gust of appetite and passion, which is, I think, a notorious part of the libertine character, better than by a' cloud carried by a tempest.' And, to complete the whole, if they happen to be engaged with any one in a dispute about religion, the sole tendency of their arguments, if it is seen through, appears to be nothing else, than an endeavour to justify themselves in following their own lusts,' and to draw others into a course of life like their own. As arguments for such a purpose are not to be had in sufficient plenty, a supercilious look, a contemptuous grin, illnatured ridicule, and profane ribaldy, serve their scoffers as well, or better, than arguments; for the persons they choose to make their attacks on, are more apt to be affected with a jest, than a reason.

[ocr errors]

Temp. You forget one circumstance, that seems more especially to point this part of the prophecy at the present times; and that is, the having erected ridicule into a criterion for the deciding of all disputes, particularly those that relate to religion, morality, and politics.

Dech. Nay, if the prophecy looks so directly this way, there is an end of the world; for it says expressly, that these scoffers shall come in the last days. Be so good, Mr. Templeton, to let me know whether the grand assizes are to be held on Saturday or Sunday next.

Shep. The prophecy would lose a considerable argument of its truth, if you did not make a jest of it.

Temp. I protest, Mr. Dechaine, it is not a little strange, that, after fair warning, you should compliment St. Peter with such a testimony.

Shep. Not to detain you any longer on this prophecy, I shall conclude with one remark more: whether the gentlemen, pointed out by it, are victors or vanquished in any dispute about religion, they always make a formal triumph on the spot, and brag wherever they go, how cleverly they refuted, and how unmercifully they mauled, the adversary.

But I should have expressed it better, if I had used St. Peter's way of describing it, by 'speaking great swelling words of vanity.' Thus, sir, I think it is plain, you have been for many hours employed in a practical defence of our religion, and stooping under the cross of Christ

Dech. I understand you very well, sir, and your prophetical ill manners. Now that we are at the close of all our silly conferences, pray, Mr. Shepherd, do you not think I have had a world of patience? Bless us! what a mass of stuff I have been listening to, for I know not how many days! I never did, and I promise you, never will again, drudge in such a heap of rubbish.

Shep. I own your patience, which is very delicate on the side towards religion, hath undergone some trials. I wish, however, it could hold out for another day; for as you have taken unbounded liberties with us parsons, and on many occasions severely flouted at our sermons, it would be but just to allow me the same privilege of censuring the apostles of libertinism, and their performances.

[ocr errors]

Cunn. You had as good let them alone.

Temp. I think, Mr. Shepherd, after what hath passed to day, hath a right to be heard on the topic he proposes for another conference.

Dech. All he desires is an opportunity to rail at better men than himself, and to mangle with clumsy criticisms the works of authors, who wrote with a politeness above his taste, and with a depth of reasoning beyond his understanding. A fine critic, indeed, for a lord Herbert, a lord Shaftsbury, a Hobbes, or a Tindal! My patience is exhausted. Adieu, parson.

Temp. Mr. Shepherd, I hope, if I come to see you sometimes, I shall not be troublesome?

Shep. Sir, your visits will give me the greatest pleasure. Gentlemen, farewell.

DIALOGUE VIII.

TEMPLETON, SHEPHERD.

Temp. Be not surprised, Mr. Shepherd, to see me here again, and alone: the other two gentlemen, having no stomach to any farther conversation with you, did all they could to dissuade me from this visit. After having sufficiently lectured me, during a course of nine or ten years, on the necessity of opening my eyes, and thinking freely for myself, they shew on this occasion, that all they aimed at was only to lay me open to their principles, and shut me up to those of Christianity. The end of thinking freely is, to find out truth; whereas all the use they apply it to is, to rid themselves of their old principles, and to beat out new opinions, without the least regard to the truth or the falsehood of either.

Shep. Can this be called free thinking?

Temp. Not, indeed, without a great abuse of words: for a man may shew the bigot, as well by a blind attachment to new opinions, as by a stiff and senseless adherence to old ones.

Shep Most surely. The mind is enslaved, when it is hindered from following reason in a search after truth. Now it may be thus enslaved, as well by vanity and corrupt passions, to new notions and inventions, as by prejudice of education, to old hereditary errors. Either way, a falsehood is imposed on it under the semblance of truth, and truth itself is kept out of sight.

Temp. Well, sir, if through vanity, and in order to a life of sensual pleasure, I suffered my too easy mind to suck in loose principles, I hope I shall be forgiven, as advantage was taken of me in that stage of life, when I had strong passions, and little judgment; provided I now, in a greater maturity of reason, sincerely set myself to the pursuit of such principles as may approve themselves to my unbiassed judgment, and, with a manly force of mind, reject those that have nothing more to recommend them, than their soothing the sensitive part of my nature.

Shep. Have you so far ejected the prejudices you lately laboured under, as to make room within you for principles that may possibly lead to self-denial?

Temp. I have, if I can judge of myself.

Shep. It is almost as difficult to judge rightly of one's self, as it is to postpone a prejudice that pleases, to a principle that restrains and mortifies.

Temp. The utmost I can boast of, as to that, is a thorough diffidence of myself, and a full conviction that I stand in equal need of instruction, in order to enlighten my reason; and of restraint, in order to subdue and govern my passions.

Shep. Nothing farther is wanting on your part, but to use your reason in guarding against erroneous instructions, whether from me, or any one else; and to apply to that infallible instructor, whom Socrates and Plato wished for; that gracious guide and governor, whose bridle is strong enough to restrain the brutal part of your nature, and yet too light and gentle to gall it.

Temp. I want and desire his assistance, as much as Alcibiades did.

Shep. That young nobleman had, for his master, the wisest heathen that ever lived: yet you may easily judge, by his debauched and irregular life, that, notwithstanding his great talents, and many excellent qualities, the violence of his passions made something more convincing and powerful than philosophy, necessary to him.

Temp. Nothing can be more evident; and I, for my own part, am satisfied, that, had I been the pupil of Socrates, as he was, I should have gathered enough from the lessons of my master, to make me despise and, perhaps, profane the mysteries of Ceres, as he did; but not enough to find out a religion sufficiently qualified to command my respect, and make me a good man. For some years past much art hath been used to tincture me with certain fashionable opinions, to which, till I had the happiness of your acquaintance, I was but too well inclined: you have not only shewn me the unsoundness of those opinions, but opened my eyes a little, in respect to the unfair dealing of those who have had the management of my mind. I wish you would go a little farther, and, pursuant to the intention you intimated at the close of our last conference, give me your censures on the arts and

writings of our libertine apostles. This, I foresee, would have a good effect, and is all I can wait for now, being obliged to leave this country in a few days; but not without a scheme, which I shall mention to you before we part, for bringing us often together, or, rather, uniting my dear Mr. Shepherd so closely to me, that nothing but death shall be able to part us. If this pleasing attention of mine takes place, I shall have leisure to use his assistance in forming a right idea of Christianity, to which I see its author, and its nature, have made instructors, in some measure, necessary.

Shep. I should be the most unworthy of men, if I did not comply with any request, or enter into any justifiable scheme, for the satisfaction of a person who makes the most acceptable sacrifice to truth, and does me the honour to ask my poor assistance in offering it up. But I am afraid the matter proposed for the subject of our present conversation is, as Mr. Dechaine intimated, above my capacity; besides, it opens so wide a field, in which the particulars to be taken notice of, lie in so great confusion, that the whole day will scarcely afford time for a cursory view of it.

Temp. It is now but six of the clock, and I am determined to stay with you till the evening, provided you will dedicate this one day to my farther satisfaction. Be assured, good sir, it is somewhat better than a mere curiosity that obliges me to be thus troublesome to you.

Shep. If our conversation may be, in the least, either entertaining or useful to you, I shall think the day, or week, that is laid out on it, a very great happiness to me.

ARE not there many things, Mr. Templeton, which it highly concerns us to know, of which, however, we cannot have a competent knowledge, without instruction?

Temp. There certainly are, not only in religious, but in other kinds of knowledge.

Shep. In respect to such, yet unknown, but knowable matters, may not a man have too low an opinion of his own natural talents, so as to neglect the right use of them, and his opportunities?

Temp. Yes; through indolence, too great diffidence in himself, or attention to other things, he may overlook a branch of knowledge which well deserves his pains, and to

« EelmineJätka »