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 degeneration is that this experience was really always the basis of general morality. We need not question—it would be absurd to question—that refined natures have received moral aid from their belief in the presence of God, or in a desire to please God by accepting the law of virtue as a declaration of his will; though we must be equally candid in admitting that men and women of this nature have not been observed to deteriorate when they sacrifice their religious beliefs, as thousands of them have done. On the other hand, we will hardly question that numbers of people of coarser nature have been deterred from evil-doing by dread of supernatural punishment. It is, however, notorious in the moral history of Europe that these religious beliefs have been consistent with a vast amount of transgression of the decalogue: more than we witness in any civilised country in our own time. How, then, are we to discover what were the real springs of conduct in the mass of ordinarily decent people? It seems to me that the only accurate method is to avoid theories and consider people in the flesh. Do our Christian friends—did we ourselves in Christian days—refrain from lying, dishonesty, injustice, cruelty, and injury, solely or mainly because God forbids them or will punish them? I have not met the man, except in the imaginative pages of religious controversy, who confessed that he would stoop freely to these things if there were no Christian prohibition. The mainspring of ordinary decent conduct in any educated community has always been a perception of its human and social value.

The only line of the decalogue about which there is likely to be any dispute in this regard is that putting restraint on sexual relations. I have not to consider