I could not Smile at the Account that was Yesterday given me of a modest young Gentleman, who being invited to an Entertainment, though he was not used to drink, had not the Confidence to refuse his Gla.s.s in his Turn, when on a sudden he grew so fl.u.s.tered that he took all the Talk of the Table into his own Hands, abused every one of the Company, and flung a Bottle at the Gentleman"s Head who treated him. This has given me Occasion to reflect upon the ill Effects of a vicious Modesty, and to remember the Saying of _Brutus_, as it is quoted by _Plutarch_, that _the Person has had but an ill Education, who has not been taught to deny any thing_. This false kind of Modesty has, perhaps, betrayed both s.e.xes into as many Vices as the most abandoned Impudence, and is the more inexcusable to Reason, because it acts to gratify others rather than it self, and is punished with a kind of Remorse, not only like other vicious Habits when the Crime is over, but even at the very time that it is committed.
Nothing is more amiable than true Modesty, and nothing is more contemptible than the false. The one guards Virtue, the other betrays it. True Modesty is ashamed to do any thing that is repugnant to the Rules of right Reason: False Modesty is ashamed to do any thing that is opposite to the Humour of the Company. True Modesty avoids every thing that is criminal, false Modesty every thing that is unfashionable. The latter is only a general undetermined Instinct; the former is that Instinct, limited and circ.u.mscribed by the Rules of Prudence and Religion.
We may conclude that Modesty to be false and vicious, which engages a Man to do any thing that is ill or indiscreet, or which restrains him from doing any thing that is of a contrary Nature. How many Men, in the common Concerns of Life, lend Sums of Money which they are not able to spare, are bound for Persons whom they have but little Friendship for, give Recommendatory Characters of Men whom they are not acquainted with, bestow Places on those whom they do not esteem, live in such a Manner as they themselves do not approve, and all this meerly because they have not the Confidence to resist Solicitation, Importunity or Example?
Nor does this false Modesty expose us only to such Actions as are indiscreet, but very often to such as are highly criminal. When _Xenophanes_ [1] was called timorous, because he would not venture his Money in a Game at Dice: _I confess_, said he, _that I am exceeding timorous, for I dare not do any ill thing_. On the contrary, a Man of vicious Modesty complies with every thing, and is only fearful of doing what may look singular in the Company where he is engaged. He falls in with the Torrent, and lets himself go to every Action or Discourse, however unjustifiable in it self, so it be in Vogue among the present Party. This, tho" one of the most common, is one of the most ridiculous Dispositions in Human Nature, that Men should not be ashamed of speaking or acting in a dissolute or irrational Manner, but that one who is in their Company should be ashamed of governing himself by the Principles of Reason and Virtue.
This little Appearance of a Religious Deportment in our Nation, may proceed in some measure from that Modesty which is natural to us, but the great occasion of it is certainly this. Those Swarms of Sectaries that overran the Nation in the time of the great Rebellion, carried their Hypocrisie so high, that they had converted our whole Language into a Jargon of Enthusiasm; insomuch that upon the Restoration Men thought they could not recede too far from the Behaviour and Practice of those Persons, who had made Religion a Cloak to so many Villanies. This led them into the other Extream, every Appearance of Devotion was looked upon as Puritannical, and falling into the Hands of the Ridiculers who flourished in that Reign, and attacked every thing that was Serious, it has ever since been out of Countenance among us. By this means we are gradually fallen into that Vicious Modesty which has in some measure worn out from among us the Appearance of Christianity in Ordinary Life and Conversation, and which distinguishes us from all [our Neighbours.
[2]]
Hypocrisie cannot indeed be too much detested, but at the same time is to be preferred to open Impiety. They are both equally destructive to the Person who is possessed with them; but in regard to others, Hypocrisie is not so pernicious as bare-faced Irreligion. The due Mean to be observed is to be sincerely Virtuous, and at the same time to let the World see we are so. I do not know a more dreadful Menace in the Holy Writings, than that which is p.r.o.nounced against those who have this perverted Modesty, to be ashamed before Men in a Particular of such unspeakable Importance.
C. [3]
[Footnote 1: Xenophon]
[Footnote 2: the Nations that lie about us.]
[Footnote 3: No letter affixed in the first issue.]
No. 459. Sat.u.r.day, August 16, 1712. Addison.
"--quicquid dignum sapiente bonoque est."
Hor.
Religion may be considered under two General Heads. The first comprehends what we are to believe, the other what we are to practise.
By those things which we are to believe, I mean whatever is revealed to us in the Holy Writings, and which we could not have obtained the Knowledge of by the Light of Nature; by the things which we are to practise, I mean all those Duties to which we are directed by Reason or Natural Religion. The first of these I shall distinguish by the Name of Faith, the Second by that of Morality.
If we look into the more Serious Part of Mankind, we find many who lay so great a Stress upon Faith, that they neglect Morality; and many who build so much upon Morality, that they do not pay a due Regard to Faith.
The perfect Man should be defective in neither of these Particulars, as will be very evident to those who consider the Benefits which arise from each of them, and which I shall make the Subject of this Day"s Paper.
Notwithstanding this general Division of Christian Duty into Morality and Faith, and that they have both their peculiar Excellencies, the first has the Pre-eminence in several Respects.
_First_, Because the greatest Part of Morality (as I have stated the Notion of it,) is of a fixt Eternal Nature, and will endure when Faith shall fail, and be lost in Conviction.
_Secondly_, Because a Person may be qualified to do greater Good to Mankind, and become more beneficial to the World, by Morality, without Faith, than by Faith without Morality.
_Thirdly_, Because Morality gives a greater Perfection to human Nature, by quieting the Mind, moderating the Pa.s.sions, and advancing the Happiness of every Man in his private Capacity.
_Fourthly_, Because the Rule of Morality is much more certain than that of Faith, all the Civilized Nations of the World agreeing in the great Points of Morality, as much as they differ in those of Faith.
_Fifthly_, Because Infidelity is not of so malignant a Nature as Immorality; or to put the same Reason in another Light, because it is generally owned, there may be Salvation for a virtuous Infidel, (particularly in the Case of Invincible Ignorance) but none for a vicious Believer.
_Sixthly_, Because Faith seems to draw its princ.i.p.al, if not all its Excellency, from the Influence it has upon Morality; as we shall see more at large, if we consider wherein consists the Excellency of Faith, or the Belief of Revealed Religion; and this I think is,
_First_, In explaining and carrying to greater Heights, several Points of Morality.
_Secondly_, In furnishing new and stronger Motives to enforce the Practice of Morality.
_Thirdly_, In giving us more amiable Ideas of the Supreme Being, more endearing Notions of one another, and a truer State of our selves, both in regard to the Grandeur and Vileness of our Natures.
_Fourthly_, By shewing us the Blackness and Deformity of Vice, which in the Christian System is so very great, that he who is possessed of all Perfection and the Sovereign Judge of it, is represented by several of our Divines as hating Sin to the same Degree that he loves the Sacred Person who was made the Propitiation of it.
_Fifthly_, In being the ordinary and prescribed Method of making Morality effectual to Salvation.
I have only touched on these several Heads, which every one who is conversant in Discourses of this Nature will easily enlarge upon in his own Thoughts, and draw Conclusions from them which may be useful to him in the Conduct of his Life. One I am sure is so obvious, that he cannot miss it, namely that a Man cannot be perfect in his Scheme of Morality, who does not strengthen and support it with that of the Christian Faith.
Besides this, I shall lay down two or three other Maxims which I think we may deduce from what has been said.
_First_, That we should be particularly cautious of making any thing an Article of Faith, which does not contribute to the Confirmation or Improvement of Morality.
_Secondly_, That no Article of Faith can be true and authentick, which weakens or subverts the practical part of Religion, or what I have hitherto called Morality.
_Thirdly,_ That the greatest Friend of Morality, or Natural Religion, cannot possibly apprehend any Danger from embracing Christianity, as it is preserved pure and uncorrupt in the Doctrines of our National Church.
There is likewise another Maxim which I think may be drawn from the foregoing Considerations, which is this, that we should, in all dubious Points, consider any ill Consequences that may arise from them, supposing they should be Erroneous, before we give up our a.s.sent to them.
For example, In that disputable Point of Prosecuting Men for Conscience Sake, besides the imbittering their Minds with Hatred, Indignation, and all the Vehemence of Resentment, and ensnaring them to profess what they do not believe; we cut them off from the Pleasures and Advantages of Society, afflict their Bodies, distress their Fortunes, hurt their Reputations, ruin their Families, make their Lives painful, or put an End to them. Sure when I see such dreadful Consequences rising from a Principle, I would be as fully convinced of the Truth of it, as of a Mathematical Demonstration, before I would venture to act upon it, or make it a part of my Religion.
In this Case the Injury done our Neighbour is plain and evident, the Principle that puts us upon doing it, of a dubious and disputable Nature. Morality seems highly violated by the one, and whether or no a Zeal for what a Man thinks the true System of Faith may justifie it, is very uncertain. I cannot but think, if our Religion produce Charity as well as Zeal, it will not be for shewing it self by such cruel Instances. But, to conclude with the Words of an excellent Author, [1]
_We have just enough Religion to make us hate, but not enough to make us love, one another._
C.