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JCH
and before, in fact, there were at that place large numbers of
unmarried soldiers and sailors, many of very loose morals; also
many men in civil and military positions as officials, and numerous
merchants, etc., most of them separated far from their families and
the restraints that surrounded them at home. On the Chinese side,
there were men accustomed to deal with their women as chattels,
willing to sell them to the foreigners.
But we need to inquire a little further into the matter before
conceding that because a thing will almost inevitably take place,
therefore it is best to license it in order to keep it within bounds.
The superficial sophist says: "Prostitution always has existed and
always will exist. Painful as the fact is, such is the frailty of
human nature. You cannot make men moral by act of parliament, and it
is foolish to try. We will have to license the thing, and thus control
it as best we can. That is the only practical way to deal with this
evil." Such reasoning as this exhibits the most confused notions as to
the nature of law.
No law is ever enacted except with the expectation that an offense
against it will take place. Law anticipates transgression as much as
license; but law provides a _check_ upon offenses and license provides
an _incitement_ to them. "The law was not made for a righteous man,
JCH
seemed most evidently to be, to bring to a conviction of their absolute
dependence on His sovereign power and grace, and an universal necessity
of a mediator. This has been effected by leading them more and more to a
sense of their exceeding wickedness and guiltiness in His sight; their
pollution, and the insufficiency of their own righteousness; that they
can in no wise help themselves, and that God would be wholly just and
righteous in rejecting them and all that they do, and in casting them
off for ever. There is however a vast variety as to the manner and
distinctness of such convictions.
As they are gradually more and more convinced of the corruption and
wickedness of their hearts, they seem to themselves to grow worse and
worse, harder and blinder, and more desperately wicked, instead of
growing better. They are ready to be discouraged by it, and oftentimes
never think themselves so far off from good as when they are nearest.
Under the sense which the Spirit of God gives them of their sinfulness,
they often think that they differ from all others; their hearts are
ready to sink with the thought that they are the worst of
JCH
evils of their blindness and their lust, which have become their second
nature. "From this principle which I disclose to you, you can recognize the
cause of those contradictions which have astonished all men and have divided
them into parties holding so different views. Observe, now, all the feelings
of greatness and glory which the experience of so many woes cannot stifle,
and see if the cause of them must not be in another nature.
For Port-Royal to-morrow (Prosopopaea).--"It is in vain, O men, that you
seek within yourselves the remedy for your ills. All your light can only
reach the knowledge that not in yourselves will you find truth or good. The
philosophers have promised you that, and you have been unable to do it. They
neither know what is your true good, nor what is your true state. How could
they have given remedies for your ills, when they did not even know them?
Your chief maladies are pride, which takes you away from God, and lust,
which binds you to earth; and they have done nothing else but cherish one or
other of these diseases. If they gave you God as an end, it was only to
administer to your pride; they made you think that you are by nature like
Him and conformed to Him. And those who saw the absur