How is it that, in countries where Christianity has made progress, men have almost universally agreed in reckoning a true Christian, and an amiable, open, modest, chaste, conscientious, and benevolent character, as the same thing? How is it, also, that to say of a man, He rejects the Bible, is nearly the same thing, in the account of people in general, as to say, He is a man of a dissolute life? If there were not a general connexion between these things, public opinion would not so generally associate them. Individuals, and even parties, may be governed by prejudice; but public opinion of character is seldom far from truth. Besides, the prejudices of merely nominal Christians, so far as my observation extends, are as strong against those Christians who are distinguished by their devout and serious regard to the Scriptures as against professed infidels, if not stronger. How is it then to be accounted for, that, although they will call them fanatics, enthusiasts, and other unpleasant names, yet it is very rare that they reckon them immoral? If, as is sometimes the case, they accuse them of unworthy motives, and insinuate that in secret they are as wicked as others, either such insinuations are not seriously believed, or if they be, the party is considered as insincere in his profession. No man thinks that genuine Christianity consists with a wicked life, open or secret. But the ideas of infidelity and immorality are associated in the public mind; and the association is clear and strong; so much so, as to become a ground of action. Whom do men ordinarily choose for umpires, trustees, guardians, and the like? Doubtless they endeavour to select persons of intelligence: but if to this be added Christian principle, is it not of weight in these cases? It is seldom known, I believe, but that a serious intelligent Christian, whose situation in the world renders him conversant with its concerns, will have his hands full of employment. Ask bankers, merchants, tradesmen, and others, who are frequently looking out for persons of probity to occupy situations of trust, in whose hands they would choose to confide their property? They might object, and with good reason, to persons whose religion rendered them pert, conceited, and idle; but would they not prefer one who really makes the Bible the rule of his life to one who professedly rejects it? The common practice in these cases affords a sufficient answer.
How is it that the principles and reasonings of infidels, though frequently accompanied with great natural and acquired abilities, are seldom known to make any impression on sober people? Is it not because the men and their communications are known?* How is it that so much is made of the falls of Noah, Lot, David, Jonah, Peter, and others? The same things in heathen philosophers, or modern unbelievers, would be passed over without notice. All the declamations of our adversaries on these subjects plainly prove that such instances with us are more singular than with them. With us they are occasional, and afford matter for deep repentance; with them they are habitual, and furnish employment in the work of palliation. The spots on the garments of a child attract attention; but the filthy condition of the animal that wallows in the mire is disregarded, as being a thing of course.
The morality, such as it is, which is found among deists, amounts to nothing more than a little exterior decorum. The criminality of intention is expressly disowned.* The great body of these writers pretend to no higher motives than a regard to their safety, interest, or reputation. Actions proceeding from these principles must not only be destitute of virtue, but wretchedly defective as to their influence on the well-being of society. If the heart be towards God, a sober, righteous, and godly life becomes a matter of choice; but that which is performed, not for its own sake, but from fear, interest, or ambition, will extend no farther than the eye of man can follow it. In domestic life it will be but little regarded, and in retirement not at all. Such, in fact, is the character of infidels. “Will you dare to assert,” says Linguet, a French writer, in an address to Voltaire, “that it is in philosophic families we are to look for models of filial respect, conjugal love, sincerity in friendship, or fidelity among domestics? Were you disposed to do so, would not your own conscience, your own experience, suppress the falsehood, even before your lips could utter it?”†
“Wherever society is established, there it is necessary to have religion; for religion, which watches over the crimes that are secret, is, in fact, the only law which a man carries about with him; the only one which places the punishment at the side of the guilt, and which operates as forcibly in solitude and darkness as in the broad and open face of day.” Would the reader have thought it? These are the words of Voltaire.‡
Excerpt from: “Christianity furnishes motives to a virtuous life, which deism either rejects or attempts to undermine,” Chapter 4 in The Gospel Its Own Witness.
Fuller, A. G. (1988). The Complete Works of Andrew Fuller: Controversial Publications. (J. Belcher, Ed.) (Vol. 2, pp. 33–34). Harrisonburg, VA: Sprinkle Publications.