Front Page Titles (by Subject) NO. 66. SATURDAY, FEBRUARY 17, 1722. Arbitrary Government proved incompatible with true Religion, whether Natural or Revealed. (Gordon) - Cato's Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.)
The Online Library of Liberty
A project of Liberty Fund, Inc.
Search this Title:
NO. 66. SATURDAY, FEBRUARY 17, 1722. Arbitrary Government proved incompatible with true Religion, whether Natural or Revealed. (Gordon) - John Trenchard, Cato’s Letters, vol. 2 June 24, 1721 to March 3, 1722 (LF ed.) 
Cato’s Letters, or Essays on Liberty, Civil and Religious, and Other Important Subjects. Four volumes in Two, edited and annotated by Ronald Hamowy (Indianapolis: Liberty Fund, 1995). Vol. 2.
About Liberty Fund:
Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.
The copyright to this edition, in both print and electronic forms, is held by Liberty Fund, Inc.
Fair use statement:
This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit.
NO. 66. SATURDAY, FEBRUARY 17, 1722. Arbitrary Government proved incompatible with true Religion, whether Natural or Revealed. (Gordon)
I shall shew, in this paper, that neither the Christian religion, nor natural religion, nor any thing else that ought to be called religion, can subsist under tyrannical governments, now that miracles are ceased. I readily confess, that such governments are fertile in superstition, in wild whimsies, delusive phantoms, and ridiculous dreams; proper to terrify the human soul, degrade its dignity, deface its beauty, and fetter it with slavish and unmanly fears, to render it a proper object of fraud, grimace, and imposition; and to make mankind the ready dupes of gloomy impostors, and the tame slaves of raging tyrants. For, servitude established in the mind, is best established.
But all these bewildered imaginations, these dark and dreadful horrors, which banish reason, and contract and embitter the heart, what have they to do with true religion, unless to destroy it? That religion, which improves and enlarges the faculties of men, exalts their spirits, and makes them brave for God and themselves; that religion, which gives them great and worthy conceptions of the Deity; and that religion which inspires them with generous and beneficent affections to one another, and with universal love and benevolence to the whole creation? No man can love God, if he love not his neighbour; and whoever loves his neighbour, will neither injure, revile, nor oppress him: Nor can we otherwise shew our love to God, than by kind, humane, and affectionate actions to his creatures: “A new commandment,” says our blessed Saviour, “I give unto you, that ye love one another.”
Almighty God, the great author of our nature, and of all things, who has the heavens for his throne, and the earth for his footstool, is raised far above the reach of our kindness, our malice, or our flattery. He derives infinite happiness from his own infinite perfections; nor can any frail power or actions of ours lessen or improve it: religion therefore, from which he can reap no advantage, was instituted by him for the sake of men, as the best means and the strongest motive to their own happiness, and mutual happiness; and by it men are taught and animated to be useful, assisting, forgiving, kind and merciful one to another. But to hurt, calumniate, or hate one another, for his sake, and in defence of any religion, is a flat contradiction to his religion, and an open defiance of the author of religion: And to quarrel about belief and opinions, which do not immediately and necessarily produce practical virtue and social duties, is equally wicked and absurd. This is to be wicked in behalf of righteousness, and to be cruel out of piety. A religion which begets selfishness and partiality only to a few, and its own followers, and which inspires hatred and outrage towards all the rest of the world, can never be the religion of the merciful and impartial maker and judge of the world. Speculations are only so far a part of religion, as they produce the moral duties of religion, general peace, and unlimited charity, publick spirit, equity, forbearance, and good deeds to all men: And the worship of God is no longer the worship of God, than as it warms our minds with the remembrance of his gracious condescensions, his indulgent care, bounty, and providence, exercised towards us; and as it raises and forms our affections to an imitation of such his divine and unrestrained goodness, and to use one another kindly by his great example, who uses us all so. So that our worthy, tender, and beneficent behaviour to one another, is the best way to acknowledge his to us: It is the most acceptable way that we can worship him, and the way which he will best accept our worship: And whatever devotion has not this effect, or a contrary effect, is the dry or mad freaks of an enthusiast, and ought to be called by another and a properer name.
This is a general idea of true religion; these are the certain and only marks of it: All which, as they are opposite to the essence and spirit of an arbitrary government; so every arbitrary government is an enemy to the spirit of true religion, and defeats its ends. In these governments, in defiance of religion, humanity, and common sense, millions must be miserable to exalt an embellish one or a few, and to make them proud, arrogant, and great: Protection and security are no more; the spirit of the people is sunk, their industry discouraged and lost, or only employed to feed luxury and pride; and multitudes starve, that a few may riot and abound. All love to mankind is extinct, and virtue and publick spirit are dangerous or unknown; while vice, falsehood, and servile sycophancy, become necessary to maintain precarious safety and an ignominious life: And, in fine, men live upon the spoils of one another, like ravenous fishes and beasts of prey: They become rapacious, brutish, and savage to one another, as their cruel governors are to them all; and, as a further imitation of such masters, their souls are abject, mean, and villainous. To live upon prey, and worry [the] human race, is the genius and support of tyrants, as well as of wolves and tigers; and it is the spirit and practice of men to resemble their governors, and to act like them. Virtue and vice, in courts, run like water in a continual descent, and quickly overflow the inferior soil.
Torva Leaena lupum, &c.
Now, what can be found here to answer the spirit and precepts of the Christian religion, which is all love, charity, meekness, mutual assistance, and mutual indulgence; and must either destroy tyranny, which destroys all these, or be destroyed by it? A religion given by God, to inspire men with every social virtue, and to furnish them with every argument for social happiness, will never find quarter, much less protection, from a government, which subsists by an unrelenting war against every virtue, and all human felicity. On the contrary, all its divine doctrines shall be perverted, all its divine principles mangled, and both its principles and its precepts corrupted, disguised, and wrested, to be made free of the court: Truth will be made to patronize imposture, and meekness to support tyranny: Obedience to equal laws, and submission to just authority, shall be turned into a servile and crouching subjection to blind rage and inhuman fury; complaisant and respective behaviour into slavish flattery, and supple homage to power; meekness and humility into dejection, poorness of spirit, and bodily prostrations; charity, benevolence, and humanity, into a fiery and outrageous zeal to propagate fashionable and gainful opinions: Christian courage shall be changed into cruelty and brutish violence; impartial justice into savage severity; protection into oppression and plundering; the fear of God into the fear of man; and the worship of the Deity into an idolatrous adoration of a tyrant.
Though God Almighty sent his only son into the world to teach his will to men, and to confirm his mission by wonders and miracles; yet, having once fully manifested himself and his law, he has left it to be propagated and carried on by human means only, according to the holy writings inspired by him; and if the powers of the world will not submit to those directions, and will neither pursue them themselves, nor suffer their subjects to pursue them, nor leave them the means of doing it; then the Christian religion must take the fate of all sublunary things, and be lost from amongst men, unless heaven interpose again miraculously in its favour. Now the experience of all ages will convince us, that all tyrannical princes will be against the religion which is against them; and either abolish it, or, which is much worse, pervert it into a deadly and unnatural engine, to increase and defend that pride and power, which Christianity abhors; and to promote those evils and miseries, which Christianity forbids, and, were it left to itself, would prevent or relieve. A religion modelled by usurped power, to countenance usurpation and oppression, is as opposite to the Christian religion, as tyranny is to liberty, and wickedness to virtue. When religion is taught to speak court-language, and none are suffered to preach it, but such as speak the same dialect; when those who are ministers of the gospel, must be also the ministers of ambition, and either sanctify falsehood and violence, by the word of mercy and truth, or hold their tongues; when preferments and worldly honours are on the side of imposture, and galleys, racks and dungeons, are the rewards of conscience and piety; the good and efficacy of Christianity will be as effectually gone, as if it were formally exchanged for Mahometanism; and under those circumstances, if its name be retained, it is only retained to do evil, and might be as innocently banished with the thing.
The Christian religion has as rarely gained by courts, as courts have improved by the Christian religion; and arbitrary courts have seldom meddled with it, but either to persecute it, or debate and corrupt it; nor could the power and fury of tyrants ever hurt or weaken it so much, as their pretended favours and countenance have done: By appearing for it, they turn their power most effectually against it. Their avowed persecution of Christianity, did only destroy Christians; but afterwards, while they set up for protecting none but the true Christians, that is, those that were as bad as themselves, and having no religion of their own, adopted blindly the religion of their prince; and whilst they were for punishing all who were not true Christians, that is, all that were better than themselves, and would take their religion from no man's word, but only from the word of God; they lifted Christians against Christians, and disfigured, and undermined, and banished Christianity itself, by false friendship to its professors: And these professors thus corrupted, joining a holy title to an impious cause, concurred in the conspiracy, and contended fiercely in the name of Christ for secular advantages, which Christ never gave nor took, and for a secular sovereignty, which he rejected, and his gospel forbids. Thus one sort of tyranny was artfully made to support another, and both by a union of interests maintained a war against religion, under colour of defending it, and fought the author of it under his own banner; that is, as Dr. Tillotson finely says, they lied for the truth, and killed for God's sake.
The many various and contradictory opinions of weak enthusiasts, or of designing men, and all the different and repugnant interpretations of scripture, published and contended for by them, could have done but small prejudice to religion and society, if human authority had not interposed with its penalties and rewards annexed to the believing or not believing fortuitous speculations, useless notions, dry ideas, and the inconsistent reveries of disordered brains; or the selfish inventions of usurping Popes, ambitious synods, and turbulent and aspiring doctors, or the crafty schemes of discontented or oppressive statesmen: For all these have been the important causes, and the wicked fuel, of religious wars and persecutions.
It is so much the general interest of society to perform and to encourage all its members to perform the practical duties of religion, that if a stronger and more prevailing interest were not thrown by power into the contrary scale, there would be no difference amongst men about the nature and extent of their duties to magistrates, to parents, children, and to friends and neighbours: And if these social duties (the only duties which human society, as such, is concerned to promote) were agreed upon and practised, the magistrate would have no more to do with their opinions than with their shape and complexion; nor could he know, if he would, by what method to alter them. No man's belief is in his own power, or can be in the power of another.
The utmost length that the power of the magistrate can in this matter extend, beyond that of exhortation, which is in every man's power, can be only to make hypocrites, slaves, fools, or atheists. When he has forced his subjects to belie their consciences, or to act against them, he has in effect driven them out of all religion, to bring them into his own; and when they thus see and feel the professed defender of religion overturning all its precepts, exhorting by bribes, rebuking by stripes, confiscations and dungeons, and making Christianity the instrument of fury, ambition, rapine, and tyranny; what can they think, but either that he is no Christian, or that Christianity is not true? If they come to suspect it of imposture, they grow infidels; if they grow into a belief that religion countenances bitterness, outrage, and severities, nay, commands all these, they become bigots; the worst and most mischievous character of the two: For, unbelievers, guided by the rules of prudence or good nature, may be good neighbors and inoffensive men; but bigotry, standing upon the ruins of reason, and being conducted by no light but that of an inflamed imagination, and a sour, bitter, and narrow spirit, there is no violence nor barbarity which it is not capable of wishing or acting.
Happiness is the chief end of man, and the saving of his soul is his chief happiness; so that every man is most concerned for his own soul, and more than any other can be: And if no obstruction be thrown in his way, he will for the most part do all in his power for his own salvation, and will certainly do it best; and when he has done all that he can, he has done all that he ought: people cannot be saved by force; nor can all the powers in the world together make one true Christian, or convince one man. Conviction is the province and effect of reason; when that fails, nothing but the grace of God can supply it: And what has the power and penalties of men to do either with reason or grace; which being both the gifts of God, are not to be conquered by chains, though they may be weakened, and even banished, by worldly allurements blended with Christianity, and by the worldly pride of its professors?
The methods of power are repugnant to the nature of conviction, which must either be promoted by exhortation, kindness, example, and arguments, or can never be promoted at all: Violence does, on the contrary, but provoke men, and confirm them in error; nor will they ever be brought to believe, that those who barbarously rob them of their present happiness, can be charitably concerned for their future.
It is evident in fact, that most of the different religious institutions now subsisting in the world, have been founded upon ambition and pride; and were advanced, propagated, and established, by usurpation, faction, and oppression: They were begun for the most part by enthusiasts, or by designing and unpreferred churchmen; or at least occasioned by the continued usurpations and insults of cruel and oppressive ones, and always in times of faction and general discontent. Turbulent and aspiring men, discarded and discontented courtiers, or ambitious and designing statesmen, have taken advantage from these general disorders, or from the hot and giddy spirits of an enthusiastical or oppressed people, and from thence have formed parties; and setting themselves at the head, formed national establishments, with the concurrence of weak princes, sometimes in opposition to them, by the assistance of factious clergymen and factious assemblies, often by tumults and popular insurrections; and at last, under pretence of saving men's souls, they seized their property. A small acquaintance with ecclesiastical history, and the history of the Turks and Saracens, will shew such causes as these to have given rise to most of the national religious establishments upon earth: Nor can I see how any future one can arise by other means, whilst violence and worldly interest have any thing to do with them.
Such therefore as is the government of a country, such will be made its religion; and no body, I hope, is now to learn what is, and ever will be, the religion of most statesmen; even a religion of power, to do as little good and as much mischief as they please. Nor have churchmen, when they ruled states, had ever any other view; but having double authority, had generally double insolence, and remarkably less mercy and regard to conscience or property, than others who had fewer ties to be merciful and just: And therefore the sorest tyrants have been they, who united in one person the royalty and priesthood. The Pope's yoke is more grievous than that of any Christian prince upon earth; nor is there a trace of property, or felicity, or of the religion of Jesus Christ, found in the dominions of this father of Christendom; all is ignorance, bigotry, idolatry, barbarity, hunger, chains, and every species of misery. The Caliphs of Egypt, who founded the Saracen empire there, and maintained it for a great while, were at once kings and priests; and there never lived more raging bigots, or more furious and oppressive barbarians. The monarchy of Persia, which is also a severe tyranny, has the priesthood annexed to it; and the Sophi is at the same time the Caliph. The Turkish religion is founded on imposture, blended with outrageous and avowed violence; and by their religion, the imperial executioner is, next to their Alcoran, the most sacred thing amongst them: And though he be not himself chief priest, yet he creates and uncreates him at pleasure, and is, without the name of mufti, the chief doctor, or rather author of their religion; and we all know what sort of a religion it is.
In fact, as arbitrary princes want a religion suited to the genius of their power, they model their religion so as to serve all the purposes of tyranny; and debase, corrupt, discourage, or persecute all religion which is against tyranny, as all true religion is: For this reason, not one of the great absolute princes in Europe embraced the Reformation, nor would suffer his people to embrace it, but they were all bitter and professed enemies to it: Whereas all the great free states, except Poland, and most of the small free states, became Protestants. Thus the English, Scotch, the Dutch, the Bohemians, and Sweden and Denmark (which were then free kingdoms), the greatest part of Switzerland, with Geneva, and all the Hans-towns, which were not awed by the Emperor, threw off the popish yoke: And not one of the free popish states, out of Italy, could be ever brought to receive the Inquisition; and the state of Venice, the greatest free state there, to shew that they received it against their will, have taken wise care to render it ineffectual: And many of the popish free states would never come into persecution, which they knew would impoverish and dispeople them; and therefore the states of Arragon, Valencia, and Catalonia, opposed, as much as they were able, the expulsion of the Moors, which was a pure act of regal power, to the undoing of Spain; and therefore a destructive and barbarous act of tyranny. As to the Protestant countries, which have since lost their liberties, there is much miserable ignorance, and much bitter and implacable bigotry, but little religion, and no charity, amongst them.
We look upon Montezuma, and other tyrants, who worshipped God with human sacrifice, as so many monsters, and hug ourselves that we have no such sons of Moloch here in Europe; not considering, that every man put to death for his religion, by the Inquisition and elsewhere, is a real human sacrifice, as it is burning and butchering men for God's sake.
I think no body will deny, but that in King James's time, we owed the preservation of our religion to our liberties, which both our clergy and people almost unanimously concurred to defend, with a resolution and boldness worthy of Britons and freemen. And as the cause and blessings of liberty are still better understood, its spirit and interest daily increase. Most of the bishops, and many of the inferior clergy, are professedly in the principles of civil and religious liberty, notwithstanding the strong and early prejudices of education. And I hope soon to see them all as thorough advocates for publick liberty, as their predecessors were, upon grounds less just, in the times of popery; and then there will be an end of the pernicious and knavish distinction of Whig and Tory; and all the world will unite in paying them that respect which is due to their holy office.
I shall conclude with this short application; that as we love religion, and the author of it, we ought to love and preserve our liberties.
G I am, &c.