C.D. Warner, et al., comp. The Library of the World’s Best Literature.
An Anthology in Thirty Volumes. 1917.

An Argument to Prove that the Abolishing of Christianity in England

By Jonathan Swift (1667–1745)

I AM very sensible what a weakness and presumption it is to reason against the general humor and disposition of the world. I remember it was, with great justice and due regard to the freedom both of the public and the press, forbidden upon several penalties, to write or discourse or lay wagers against the Union, even before it was confirmed by Parliament; because that was looked upon as a design to oppose the current of the people,—which, beside the folly of it, is a manifest breach of the fundamental law that makes this majority of opinion the voice of God. In like manner, and for the very same reasons, it may perhaps be neither safe nor prudent to argue against the abolishing of Christianity, at a juncture when all parties appear so unanimously determined upon the point, as we cannot but allow from their actions, their discourses, and their writings. However, I know not how,—whether from the affectation of singularity or the perverseness of human nature, but so it unhappily falls out, that I cannot be entirely of this opinion. Nay, though I were sure an order were issued for my immediate prosecution by the attorney-general, I should still confess that in the present posture of our affairs at home or abroad, I do not yet see the absolute necessity of extirpating the Christian religion from among us.

This perhaps may appear too great a paradox even for our wise and paradoxical age to endure; therefore I shall handle it with all tenderness, and with the utmost deference to that great and profound majority which is of another sentiment.

And yet the curious may please to observe how much the genius of a nation is liable to alter in half an age: I have heard it affirmed for certain by some very old people that the contrary opinion was, even in their memories, as much in vogue as the other is now; and that a project for the abolishing of Christianity would then have appeared as singular, and been thought as absurd, as it would be at this time to write or discourse in its defense.

Therefore I freely own that all appearances are against me. The system of the gospel, after the fate of other systems, is generally antiquated and exploded: and the mass or body of the common people, among whom it seems to have had its latest credit, are now grown as much ashamed of it as their betters; opinions like fashions always descending from those of quality to the middle sort, and thence to the vulgar, where at length they are dropped and vanish.

But here I would not be mistaken; and must therefore be so bold as to borrow a distinction from the writers on the other side, when they make a difference between nominal and real Trinitarians. I hope no reader imagines me so weak to stand up in the defense of real Christianity, such as used in primitive times (if we may believe the authors of those ages) to have an influence upon men’s belief and actions;—to offer at the restoring of that would indeed be a wild project: it would be to dig up foundations; to destroy at one blow all the wit and half the learning of the kingdom; to break the entire frame and constitution of things; to ruin trade, extinguish arts and sciences, with the professors of them; in short, to turn our courts, exchanges, and shops into deserts: and would be full as absurd as the proposal of Horace, where he advises the Romans all in a body to leave their city, and seek a new seat in some remote part of the world, by way of cure for the corruption of their manners.

Therefore I think this caution was in itself altogether unnecessary (which I have inserted only to prevent all possibility of caviling), since every candid reader will easily understand my discourse to be intended only in defense of nominal Christianity; the other having been for some time wholly laid aside by general consent, as utterly inconsistent with our present schemes of wealth and power.

But why we should therefore cast off the name and title of Christians, although the general opinion and resolution be so violent for it, I confess I cannot (with submission) apprehend; nor is the consequence necessary. However, since the undertakers propose such wonderful advantages to the nation by this project, and advance many plausible objections against the system of Christianity, I shall briefly consider the strength of both, fairly allow them their greatest weight, and offer such answers as I think most reasonable. After which I will beg leave to show what inconveniences may possibly happen by such an innovation, in the present posture of our affairs.

First, one great advantage proposed by the abolishing of Christianity is, that it would very much enlarge and establish liberty of conscience,—that great bulwark of our nation; and of the Protestant religion,—which is still too much limited by priestcraft, notwithstanding all the good intentions of the legislature, as we have lately found by a severe instance. For it is confidently reported that two young gentlemen of real hopes, bright wit, and profound judgment, who, upon a thorough examination of causes and effects, and by the mere force of natural abilities, without the least tincture of learning, having made a discovery that there was no God, and generously communicating their thoughts for the good of the public, were some time ago, by an unparalleled severity, and upon I know not what obsolete law, broke for blasphemy. And as it has been wisely observed, if persecution once begins, no man alive knows how far it may reach or where it will end.

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