INFIDELITY, in a general sense, denotes want of faith or belief in regard to any subject or transaction. Religious Infidelity signifies a disbelief of Christianity.

“Of all the methods,” says Dr Knox, “which the vanity of man has devised with a view to acquire distinction, there is none easier than that of professing a disbelief of the established[7:12:272] religion. That which shocks the feelings of those with whom we converse, cannot fail of attracting notice; and as the vain are usually confident, they utter their doubts with an air so oracular and decisive, as induces the simple to think them profoundly wise. Audacity, with little ingenuity, will attract the eyes of spectators, and this will sufficiently answer the purpose of many amongst the professed unbelievers. One might be diverted, if one were not hurt, at seeing a circle of silly admirers, gaping and fixing their eyes on some half-learned and impudent prater, who throws out oblique insinuations against the Bible, the clergy, or the sacrament. These are fertile topics of wit and ingenuity; but it might mortify the vanity of some very vain writers and talkers, if they were to recollect, what is undoubtedly true, that it is a species of wit and ingenuity which not only the vilest, but the most stupid and illiterate of mankind, have frequently displayed in all its possible perfection.

“There is indeed no doubt, but that vanity is one of the principal causes of infidelity. It must be the sole cause of communicating it to others, by writing or conversation. For let us suppose the case of a very humane, judicious, and learned man, entertaining doubts of the truth of Christianity: If he cannot clear his doubts by examination, he will yet recollect that doubts are no certainties; and, before he endeavours to propagate his scepticism, he will ask himself these questions: ‘ Am I quite convinced that what I doubt of cannot possibly be true? If I am convinced of it, am I sure that the publication of my opinions will not do more harm than good? Is not the disturbing of any long-established civil constitution attended with confusion, rebellion, bloodshed, and ruin? And are not the majority of men more strongly attached to the religion than the government of their forefathers? Will it serve my country to introduce discontent of any species? May not those innovations in religion, which discontent may introduce, lead to all the evils which are caused by frenzy and fanaticism? 'Granting that I were able to make a party formidable enough to crush opposition and to exterminate Christianity, still am I certain that I act, in this instance, like a good member of society? For is not this system, whether well or ill founded, friendly to society? I must confess it; its greatest enemies have acknowledged it. What motive, then, can induce me to divulge my doubts of its authenticity? Not the good of mankind; for it is already allowed by unbelievers, that the good of mankind is interested in the belief of its divine original. Is it for my own good, and with a view to be convinced? I will not deceive myself: my motive, I suspect, is of another kind; for do I read those books which have been already written to satisfy similar doubts? Nothing but the vanity of appearing to be wiser than my credulous neighbours can induce me to interrupt the happiness of their belief. But vanity of this sort, which tends to disturb society, to injure the national morals, and to rob many thousand individuals of a copious source of sweet and solid comfort, must be pronounced extreme wickedness, even according to the obvious dictates of natural religion. I shall act the part of a good citizen and a good man, by conforming to a system whose beneficial influence I feel and confess, and by endeavouring to acquire a belief in that which has for so many centuries been established, and which promises to soothe me in distress with the sweetest consolations, and to brighten the dismal hour of death, by the hope of a more glorious and happy state of existence. At all events, I shall have the satisfaction of having commanded myself so far, as not to have run the hazard of endangering the welfare of my fellow-creatures, either here or hereafter, by indulging a degree of vanity, which, in a creature so weak and so shortlived as myself, is a folly very inconsistent with the supe rior wisdom which I seem to arrogate.”

“I will venture to repeat,” continues our author, “that all writers against Christianity, however they may affect even the extremes of benevolence, honour, philosophy, and enlargement of mind, are actuated by vanity and wickedness of heart. Their motives are as mean, selfish, narrow, and in every respect unjustifiable, as the tendency of their writings is mischievous. Their malice is often impotent, through the foolish sophistry of their arguments; but, if ever it be successful, it is highly injurious: and, indeed, considering their motives, and the probable consequences of their endeavours, the infidel writer is a greater enemy to society, and consequently guiltier, according to all the principles of social union, than the thief or the traitor. Persecution would, however, only promote his cause, and his proper punishment is contempt.

“It is certainly no derogation from the character of a man of sense, to conform, even while he is so unfortunate as to doubt their truth, to the opinions of his country. His conformity will probably lead him to a train of actions and of thought, which, in due time, will induce him to believe. But, if that should not happen, yet he will act, as very wise and very great men have acted, in paying a respectful deference to the avowed conviction of others. The most intelligent and powerful men of ancient Rome, not only appeared to believe a very absurd and hurtful system, but assisted in all its ceremonies as priests. Even Socrates, who evidently entertained some notions adequate to the dignity of the one great and supreme Being, yet thought it was a duty which he owed to his country, so far to conform to the wretched establishment, as to order in his dying words a sacrifice to Aesculapius. This external conformity to the national religion ought not to be confounded with hypocrisy. If, indeed, it is carried to extremes, or zealously affected, it certainly is very blameable and contemptible deceit; but while it keeps within the bounds of reason and moderation, it ought to be called a decent deference to the opinions of the majority, arising from humility, and from a desire to maintain the tranquillity of the state, and to continue an innocent and useful system, which has, and will always greatly contribute to lessen the quantity and degree both of moral and of natural evil.

“The easiest, after all, or at least the most effectual method of appearing in any character, is really to be what we wish to appear. But belief, you will say, is not in our power, and how can we believe what appears to us incredible? Certainly you cannot while it appears incredible. But let me ask you, whether you have taken any pains to believe, or have at once and at a glance persuaded yourself, that the Christian religion is totally false? It is probable that a great number of sceptical writers never gave themselves the trouble to read those Scriptures which they warmly oppose. They hear objections, they read objections, and they find, that from men of reputed wit and ingenuity the objections often originate. They also wish to be reputed men of wit and ingenuity, and therefore eagerly adopt the language and sentiments of the order. Perhaps the vanity and pride of this class of men will render all attempts to convince them abortive; but to modest doubters, and to those whose good sense and good dispositions lead them to wish to adopt the religion of their country, it may not be useless to suggest advice, with a view to facilitate their conviction.

“The chief thing required is to free themselves from the pride of human reason. Humility (and surely our blindness and imperfections are sufficient to render us humble, if we would be reasonable), humility will open our hearts, and belief will find admission. Sincere endeavours, seconded by prayers, will never fail to help our unbelief. But, alas! a fine, gay, spirited, liberal, and enlarged modern philosopher, would be ashamed to be found on his knees, or with a Testament in his possession. There is [7:12:273]scarcely any vicious act, or any vicious book, which would put him so much to the blush.

“A modest well-meaning man might, however, one should think, divest himself of those prejudices which prevent the possibility of belief, by the following soliloquy :— I find myself placed in a world abounding with evil and misery. Under the immediate pressure of it, I feel my heart inclining, like the needle to the north, by its natural tendency, to the Deity for support. Man, of all animals, is the only one who has the sense of religion. Feeling this distinctive propensity of my nature, I look around to discover to what object, and in what manner, that part of my fellow creatures, who live in the same society with myself, pay their adoration. I find a system of religion already established, and which has been established in the most enlightened countries of the earth near two thousand years. I resolve to examine it. It claims that respect from its antiquity and universality. Many difficulties appear on the first inspection. My reason is often startled, and my belief wavers. But I will not yet give up a point of so serious importance, without further and closer attention to it. I reflect, that two thousand years is a vast space in the age of the world. How many myriads of men like myself have lived and died in the faith during that time. And were all of them fools or hypocrites? It could not have been. Can the understanding of a poor individual, just come into the world, and hardly knowing where he is, comprehend on intuition an object of such magnitude, and make the mighty discovery which has escaped millions of the wisest and most learned of mortals? Or, supposing that they all perceived the deception, am I then at last the only honest man who will confess it? I am ashamed to avow such an idea to myself. But yet, if I reject what they received, surely I avow it in the more expressive language of my conduct. Pride, I fear, is the foundation of my scepticism, and humility must form the basis of my belief. I will check my own presumption, and reject the cavils of vain and foolish philosophy. Shall a poor weak creature, who cometh up like a flower, and is cut down, w ho fleeth as a shadow, and never continueth in one stay, presume to pronounce decisively in that little period, in which he has scarcely time to look about him before he dies, against a system which has strong internal and external evidence of divine original, which is most useful and comfortable, and which has been admitted among a great portion of mankind during almost twenty centuries? No, it is the first wisdom to be humble. Humility will be follow ed by grace, and grace by faith, and faith by salvation. It plainly appears, that I can lose nothing by belief, but some of those excessive and irregular enjoyments which would destroy my health and life; but I may possibly gain a glory and a happiness which shall continue to all eternity.”