date

1822 July 7 Constitut Code Rationale
1822 July 7

Constitut Code Rationale

Established Religion none

Care men take to cause it to be inculcated.

By Their believing it to be false the matter is not rendered false: agreed. Nor what is much more material, true or false does it render it useless or if it has any so much as diminish the usefulness of it.

In vain would it be said it is not merely because it is true, but because being so true it is so useful in so high a degree useful - this is the cause why we make such /all such/ exertions /such [...?] is [...?] such vast exertions made/ to cause it to be embraced and to that end to be inculcated.

For the purpose of the argument it has been allowed to be true: let it now be moreover allowed to be useful: useful and to the degree contended by you. Why then will you believing /seeing/ it to be true and seeing the usefulness of it thus depending upon its being believed to be true - why will you afford and persevere in affording this assurance on your part, that in your eyes it is not true? Why thus counteract what you declare to be your own persuasion and endeavours?
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  • Title: [1822 July 7 Constitut. Code Rationale]
    Description: 1822 July 7

    Constitut. Code Rationale

    Established religion none

    In vain would it be said - the fire against which we warn now has never been as yet seen by any of them: and therefore it is that it is necessary the warning should be thus given to them. Never seen? why need it have been ever seen by them? The cry of fire /indication of the danger/ in the street, is no such cry ever attended to by any but by those who have already seen it?

    All this notwithstanding, notwithstanding the proof thus afforded of your own disbelief of that which you inculcate, you pay to a set of men under the notion of their inculcating it, money in so immense a mass, imposing on the whole community poor as well as rich the correspondent burthen Of all this vast mass of the matter of wealth object of universal desire you yourself yourselves have the /at your/ disposal; they the immediate use you the [...?] received in the patronage. The hope of deriving benefit from such patronage is in vain would you deny it an inducement and that a most powerful one to do your will in all things and give their support to your power. Under these circumstances can any reasonable man look for the cause of the hire you pay in any other circumstance than the profit which in the shape of power and money you yourselves derive from it, in this and not in any belief on your part that that which you so cause to be inculcated is true /has any truth in it/, or that in /as to/ the inculcating it, or in its being imbibed there is any use in it?
  • Title: [1822 July 7 Established If]
    Description: 1822 July 7

    Established

    If such be the mischief avowed of punishment [...? ...?] where the religion is true and useful [...? ...?] in that is false and mischievous. Happily the supposition is not necessary.

    Religion is in their eyes a meritorious imposture.

    Another proof given to the world given by yourselves - that either it has no truth no usefulness in your eyes or that with reference to your subjects it is capable of having usefulness, it is no real object of your care or your endeavour or your care that the usefulness the benefit should be reaped. What is the course you take? The alledged service of which as you pretend /would have it thought/ the benefit is so great is any thing effectual done by you to cause it to be performed. The connection between the alledged service and the reward is any care taken by you to keep it up? the obvious course no service no pay - is it in any way applied by you to practice When it is really among your wishes to see the alledged service done effectual care on your part is not wanting /deficient/ witness your arrangements in regard to Soldiers.
  • Title: [[clx. 139] 1822 July 13 Constitut]
    Description: [clx. 139]

    1822 July 13

    Constitut. Code Rationale

    Supreme Operative

    I. Monarch

    Let /Be/ this the be the general rule /acted upon in all cases/ - whatsoever institution or arrangement is adverse to the universal interest is the result of the /of the rulers/ particular and thence sinister interest of the /in the hands of the/ ruling class. In few instances indeed if in any will the position be wrong in theory - where it is wrong the error will not be productive of any evil consequence in practice. Not so, if the cause being sinister interest the effect is ascribed to a mere error of the understanding to a disorder /derangement/ in the intellectual part of the machinery. In this case it is to the curing men of their error that all your exertions will be directed: to the changing into converts the opponents you have to deal with. Full of this conception You will keep labouring and labouring till you are tired: while you are labouring, the adversary is laughing at you in his sleeve.

    Another bad consequence. So much for the /your/ adversary - the corruptionist. Now for the bystander, before whom in the character of members of the Public Opinion Tribunal ? Seeing that even in your opinion, all its hostility notwithstanding, the fault if any is in the understanding of your adversary not in his will in the intellectual part of your adversarys frame not in the moral, they in their impartial situation can not think less favorably of him than in you /do/ in your hostilely partial situation: along with you, in their expectation of his [...?] they will keep looking for the time when by /in consequence of/ the rectification of his judgment, his conduct will be rectified, which time the cause of the wrong not being in that place will never come. All this while Had the real seat of the wrong been known to them they might have acted accordingly. Seeing the adversary in his true colours, they might have joined with you in acting upon him in the only quarter in which from this time to doomsday /to the end of time/ he can be acted upon with effect: they would /might/ have acted on his fears.

    ? See further on Ch ?.