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-The Project Gutenberg EBook of Thoughts on the Christian Religion by a
-Deist, by Anonymous
-
-This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever.  You may copy it, give it away or
-re-use it under the terms of the Project Gutenberg License included
-with this eBook or online at www.gutenberg.org
-
-
-Title: Thoughts on the Christian Religion by a Deist
-
-Author: Anonymous
-
-Release Date: October 8, 2012 [EBook #40983]
-
-Language: English
-
-Character set encoding: ISO-8859-1
-
-*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN RELIGION ***
-
-
-
-
-Produced by David Widger
-
-
-
-
-
-
-THOUGHTS ON THE CHRISTIAN RELIGION BY A DEIST
-
-TO WHICH ARE ADDED, A FEW IDEAS ON MIRACULOUS CONVERSION, AND RELIGION
-IN GENERAL.
-
-
-By A Theophilanthropist
-
-LONDON:
-
-PRINTED & PUBLISHED BY R. CARLILE, 55, FLEET STREET.
-
-1819.
-
-
-
-
-THOUGHTS
-
-
-Religion, in some form or other, seems to have been observed by mankind,
-in all ages and all parts of the world; and considered as the most noble
-employment, of the most divine nature, and producing the most beneficial
-effects to society, of all the objects that ever engaged their
-attention: although from casual circumstances, and interested motives
-of individuals, there are as many modes and varieties of worship, as
-languages or nations on the face of the earth.
-
-Europeans have in general embraced Christianity, as contained in
-the Bible, which _they_ call the Word of God, as the only true and
-infallible system on earth, and which only can lead us to eternal
-happiness. This Bible, we have been taught to believe, is holy, just,
-perfect, and superior to the human understanding; so sacred, that to
-doubt or disbelieve it, would entail on us inevitable never-ending
-misery. This doctrine, being instilled into children by their nurses,
-and enforced by terror at a riper age, has long been assented to by the
-_generality of people_, who seldom think or enquire for themselves, but
-are always more or less the dupes of designing men.
-
-But the times are now changing; the privilege of reasoning and believing
-for ourselves begins to be exercised--freedom of enquiry abounds; and
-the natural inherent right of speaking and acting according to the
-dictates of our own conscience (without injuring society) is happily
-enjoyed. Consequently, impositions of every kind, superstitious
-prejudices, and the long worshipped fabrics of civil and religious
-tyranny, are daily growing into contempt, and in all probability will
-soon be torn from their foundations, and consigned to that infamous
-oblivion which they so highly merit.
-
-To come more immediately to the point--the Christian religion, as
-generally practised, presents itself as one of those monuments of
-ignorance and credulity, which the wisdom of the present generation is
-probably destined to overthrow, and to substitute a system more simple,
-more pure, and more agreeable to the dictates of reason. The Bible, upon
-examination, we shall find deficient in many of the virtues that have
-been ascribed to it. As a human composition, its merits have been
-greatly over-rated: it is exceeded in sentiment, invention, style, and
-every other literary qualification. The obscurity, incredibility, and
-obscenity, so conspicuous in many parts of it, would justly condemn the
-works of a modern writer. It contains a mixture of inconsistency and
-contradiction; to call which the _word of God_, is the highest pitch of
-extravagance: it is to attribute to the Deity that which any person of
-common sense would blush to confess himself the author of.
-
-How are the rights and dignity of human nature insulted, degraded, and
-trampled upon! how are mankind blinded, deceived, and led away by this
-system! how is the honour and character of the Almighty affronted by the
-absurd and impious doctrines it contains! How is the sacred name of God
-abused and prostituted to the vilest and most execrable purposes, by his
-pretended worshippers! And all for one simple, evident end, to gratify
-the pride and avarice of unprincipled, designing men!
-
-But something more than declamation is necessary to support these
-assertions. I shall therefore give the reasons why I disbelieve the
-Christian system, and all the arguments advanced in its favour.
-
-As to the existing proofs of the divine authority of the Bible, whether
-internal or external, whether the evidence we feel in our own minds
-on examining it, or the miracles which are said to have attended its
-propagation, they are of no avail in convincing us of its divine origin:
-and I do not think, that independent of the prejudices of education, and
-the power of eloquence, there ever was a reasonable thinking man, who
-felt a sufficient internal evidence to convince him of the reality of
-the whole of its doctrines.
-
-With respect to the public proofs exhibited by its founders, we find
-them no stronger than those in favour of Mahometanism, or perhaps any
-other system. Mahomet is said to have wrought as many miracles, preached
-as good doctrine, converted ten times as many followers, and was far
-more successful in all his enterprizes, however bold or difficult, than
-Jesus Christ. The Christians say, the Mahometan miracles were nothing
-but impostures; and the Mahometans say, with as much authority, that the
-Christian miracles were the same.
-
-If the gospel system was so clear, so reasonable, and so powerful, as
-its advocates assert, what necessity could there have been for miracles
-to support it? If it had any foundation in reason and nature, there
-would have been no occasion for mystery, miracle, or revelation, to
-confirm it. A doctrine that is reasonable and true, will appear so to
-every unprejudiced mind, without the aid of any thing supernatural.
-Consequently, that system which requires miraculous assistance to
-establish it, and cannot be proved by human means, is neither reasonable
-nor true.
-
-Supposing the Bible to have been written by divine inspiration, at
-the times, and by the persons mentioned in it, still it is next to
-impossible, that it could have been transmitted down to the present time
-pure and uncontaminated, even if there had been but one nation and one
-language upon earth. The variety of translations and editions it has
-passed through in the course of near 1800 years, if it has existed
-so long, (which I am inclined to disbelieve of many parts) and the
-continual improvements and alterations in human language, during
-that period, amount to a presumptive proof that the sense has been
-unavoidably mistaken, or wilfully perverted. A confirmation of this
-remark is open to all: let any one take the trouble of comparing
-different copies of the Bible, printed in the last and present
-centuries, or even in the same year, and he will often find a striking
-disagreement.
-
-Admitting that the Bible contains the only doctrine by which we
-can obtain salvation and everlasting life, which of the numberless
-professions that have sprung out of it are we to embrace? One sect tells
-us that there is no salvation out of the pale of their church. Another
-tells us, that unless we believe and practise their doctrines, we shall
-surely be damned. Let us believe, therefore, in whatever particular
-profession we may, we shall be damned according to the principles of the
-others.
-
-How gracious and beneficent is the Christian system! so perfect and pure
-that it creates so many different, distinct, and opposite denominations
-of believers; all of them right, infallibly right, in their own
-opinions, and proving their doctrine by the clear, in-contestible
-authority of divine revelation!
-
-Many, as an excuse for countenancing a doctrine which they confess may
-not be true, say, that if the Christian religion be false, it is still
-very hurtful to attempt to overturn it; as we have no better guide, and
-no other method to restrain the passions and regulate the conduct of
-mankind; as it is the most perfect and beneficial system that could be
-devised. To determine this, we must look at its effects.
-
-That doctrine which has the greatest tendency to secure our present
-and future happiness is the best; it proves itself to be so. That the
-Christian system does not tend to make us happier, may easily be shewn,
-by tracing its natural operations on the human mind. By it we are led
-to believe, that we are all miserable and ruined wretches; corrupt and
-exceedingly wicked from our very birth; naturally sinful, and opposed to
-the will of God in all our actions, words, and thoughts; and so far from
-deserving the common blessings of life, that if justice had been
-done us, we should long since have been cast into endless punishment.
-Tribulation, distress, and sore trials, are the common lot of mankind,
-especially the good. "Whom the Lord loveth he chasteneth." This world,
-it tells us, is a wretched, tiresome, and accursed place; a mere sink of
-guilt and misery; and all its enjoyments vanity and vexation of spirit.
-Though by the bye, those who are called sincere and pious Christians
-seem to be as desirous of continuing in it, and tasting the good thing's
-it affords, as the most sensual and worldly-minded sinner. It likewise
-instils into its followers such a servile fear, and dread of the wrath
-of heaven, that they can neither lie down at night, nor rise in the
-morning, without first attempting, by intreaty, flattery, and fair
-promises, to appease the Divine anger, and persuade the Almighty to
-permit them to exist in peace. Every accident is a judgement, and a
-prelude to further punishment. Every misfortune that happens to their
-neighbours is a warning to them; and they are liable every moment to be
-cut off by an avenging God, and sent to Hell.
-
-While on the one hand, they represent the Deity as their servant,
-to assist them on every occasion, averting every ill they bring upon
-themselves, and extricating them from every difficulty and distress
-they plunge themselves into; on the other he is supposed to be a fierce,
-revengeful tyrant, delighting in cruelty, punishing his creatures for
-the very sins which he causes them to commit; and creating numberless
-millions of immortal souls, that could never have offended him, for
-the express purpose of tormenting them to all eternity. Thus they
-are generally miserable through life, in meditating on death and its
-supposed consequences.
-
-The authority of the Bible appears still more doubtful from the
-absurdities and contradictions it contains; contradictions which all the
-sophistical ingenuity of reverend divines, with their literal meaning
-of this text, and spiritual interpretation of that, can never explain or
-reconcile.
-
-In the very first chapter of the whole volume, containing an account of
-the creation, we find an inexplicable difficulty. In Genesis i. 27, 28,
-we are told, that "God created man, _male and female_, blessed _them_,
-and said unto _them&c_". But in ii. 20, we find that "there was not an
-help meet for Adam:" therefore, ver. 18, "God said, it is not good that
-man should be alone." And, ver. 22, "he made a woman, and brought her
-unto the man."
-
-The Almighty, according to many parts of the Bible, is a perfect,
-unchangeable being. In Isaiah, he is said to declare, that he is "not
-as a man, that he should repent." But in other places we read of his
-repenting very frequently. He repented that he had made man. Having
-determined to destroy the Israelites, and having slain seventy thousand
-of them, "he repented of the evil," and spared the rest. He told
-Hezekiah that "he should surely die, and not live," but immediately
-repented, and gave him fifteen years longer. Jonah prophesied, in his
-name, that in forty days Nineveh should be overthrown; but the people
-believing him (though he did not perform his promise) and forsaking
-their sins, he "repented of the evil that he said he would do unto them,
-and did it not."
-
-In one place it says, "Our God is a consuming fire;" and in another,
-"God is love." He is said to be Jealous, revengeful, and angry with the
-wicked every day; and pleased again as often as they repent: possessing
-all the good and evil qualities of man, that unstable, wicked,
-miserable, and insignificant worm. Notwithstanding all this, he is
-perfectly just, wise, immutable, and can never repent.
-
-The Christian system, I venture to affirm, has been the cause of
-more evil in the world, than any other that ever appeared in it. By
-inculcating a belief that the Deity was a terrible God, an inexorable
-judge, taking vengeance on all his enemies; its professors, wishing to
-conform as much as possible to the character and disposition of _their
-God_, have in all ages acted with the same spirit, and upon the same
-principles:
-
-     "O let this strong, unerring hand,
-     Thy bolts for ever throw;
-     And deal damnation round the land,
-     On each I judge thy foe."
-
-
-Inspired with the most vindictive hatred to all who do not subscribe to
-the principles they profess (who are, according to their faith, enemies;
-for they say, there is no medium or neutrality, "all who are not for
-us are against us;)" they have never failed, in any country, and at
-all times, when they had the power, to exercise the most cruel and
-detestable spirit that ever disgraced human nature. Not contented with
-insulting, oppressing, enslaving, and butchering the poor heretics here,
-but most humanely and charitably condemning them to everlasting torments
-hereafter.
-
-During the first 320 years of its existence, Christianity occasioned
-the destruction of many millions of mankind. In the first part of this
-period, the Christians were the greatest sufferers; but in the year
-312 Maxentius and his army of 200,000, were most of them drowned in the
-Tiber, or slain by Constantine, the Christian emperor; who, in three
-great battles, in one of which 100,000 were killed, reduced and put to
-death Licinus, the deputy emperor of the East; persecuted the Heathens
-and destroyed their idols, the symbols of their divinities.
-
-In the twelfth and subsequent centuries, millions of Waldenses and
-Protestants were murdered in the south of France. How many millions lost
-their lives in the mad crusades for the recovery of the Holy Land!
-In Germany and Flanders, in England, Scotland, and Ireland, in South
-America. But I stop, or "I could a tale unfold, whose lightest word
-would harrow up the soul," chill the blood with horror, and draw forth
-curses from the grave against the very name of a religion which has been
-made the pretext for such cruelties.
-
-Indeed, it is impossible to calculate the mischief that has attended
-the Christian system since its commencement. But, say its advocates, all
-this was done by Antichrist, or the false church. Which then is the true
-church? Not that which persecutes. And what church is that? The
-church of Rome? No: for that, after long struggles, no sooner became
-established in power, than it persecuted its dissenting sons with all
-the zeal and barbarity that it had experienced from its enemies. The
-church of England? No: for although that separated from the church of
-Rome, and rejected many of the errors and corruptions which had crept
-into it; yet no sooner was it fully established in Great Britain, than
-it very carefully trod over the steps of the mother church, persecuted
-Roman Catholics, and all Dissenters. The Puritans, who fled to this
-country for the sake of freedom of conscience and religious liberty,
-were no sooner settled, than they discovered the same illiberal
-persecuting spirit which drove them hither, and persecuted the Quakers
-in their turn; becoming as corrupt as any of the former churches. Each
-of them, while they were weak and defenceless, suffered by the murderous
-hand of its oppressors; and, when become strong and powerful, persecuted
-and martyred its feebler enemies. And I believe there is not a church in
-Christendom but would, if it could not convert, most gladly destroy
-all its opposers; had it that one essential and only necessary quality,
-_power_. For they affirm, that the world, with all its blessings, are
-nothing but temptations to draw them away from their true interest; and
-that unbelievers of every kind are their natural implacable enemies.
-
-The carnal mind, say they, is enmity to God and his people, (themselves)
-and is in continual opposition to every thing good and heavenly; they
-must then of necessity wage an eternal war against all who do not
-acknowledge their system, as the only sure, guide to heaven.
-
-The powerful blow which has been aimed at this system of faith by
-Paine's Age of Reason, has created a general and well-founded alarm.
-That work, to every bigotted or interested follower of Christianity,
-appears in a dreadful light indeed, as it is a direct attack upon their
-favourite, their dearly-beloved system of gospel faith, which exalts
-them, in their own opinions, so much above the rest of mankind.
-
-The Christian theology is so favourable to the pride and vanity of man,
-that the slightest attempt to overturn it occasions an universal panic
-in its supporters, who immediately display all the ensigns of their
-cause, the pompous, high-sounding anathemas of Scripture, to frighten
-the bold invader of their a๋rial territories. So far they act
-consistently; for where they have no weapons or defence from nature
-and reason, fear and hope, though unfounded and delusive, are the only
-expedients left. By representing the terrors of their law in the most
-horrid colours, the wretched victim of their designs cries out in the
-depth of despair, "Lord, what shall I do to be saved?" The work is
-then in a certain way of success; the convert gives himself up to the
-direction of the church in all things, and is ever after the passive
-tool of its power. These converts are seldom or never made by pure
-reason and sound argument, for these would never answer the purpose; but
-the passions, which may be driven by every gale that blows, the fickle
-and inconstant passions, are so influenced by the power of false
-eloquence in violent declamations and vehement harangues, that the calm,
-even voice of reason is not heard, or is disregarded, amidst the bustle
-of jarring emotions; and the poor frightened wretch catches hold of the
-first object that is held out to save him from his fancied perishing and
-undone condition. Without ever once considering whether the profession
-they embrace is founded in nature and reason, they confide wholly in the
-piety of their spiritual teacher, leave their faith and hope altogether
-in his hands, and trust entirely upon his promises and power. Their
-belief he can alter or abolish at pleasure; for what he preaches they
-must adhere to; what he allows they must profess; what he approves must
-be true.
-
-In fact, the Christian system has never yet been weighed in the
-impartial balance of reason, or received a candid trial in the thinking
-world. Force, fraud, and other unfair means have always been necessarily
-employed for its establishment. Had it been founded on truth, or
-consistent with common sense, its advocates would never have refused to
-submit it to reason, and the cool, dispassionate judgement of mankind.
-But they well knew that it could never stand the test, and this would
-be the certain means of its destruction. They therefore boldly and
-presumptuously tell the world, that it is beyond the reach of human
-reason, which is not competent to judge rightly of it. They confess that
-we cannot comprehend a great part of it; but at the same time command us
-to believe it, though we cannot understand it.
-
-It has been the peculiarly honourable lot of Thomas Paine, the firm
-advocate of truth, the undaunted champion of reason, and the resolute
-and unconquerable enemy of tyranny, bigotry, and prejudice, to open
-the door to free and impartial enquiry. He has boldly entered the
-field himself, and taught the world, that no true system of principles,
-however sacred they may be held in the public opinion, and however
-strongly protected and enforced by the terrors of man's vengeance
-here, and eternal punishment hereafter, is too awful to be canvassed by
-reason, or too sublime to be comprehended by common sense.
-
-The Christian system, as it is not consistent with reason, is declared
-to be above it; and should be received even if it does not appear clear
-and intelligible to our human capacities.
-
-This by prohibiting enquiry, effectually prevents detection of falsehood
-and confirmation of truth. The doctrine is received upon trust, upon the
-credit of our forefathers; because, they taught, or rather said so,
-we must implicitly believe so, all the remonstrances of reason and
-experience to the contrary notwithstanding.
-
-This is certainly a very great absurdity. For there once was a beginning
-to every system or theory in being; and at that beginning it was
-necessary to exercise reason as the unerring guide to direct in the
-choice or rejection thereof. If mankind were not only allowed, but
-necessitated to weigh every doctrine in the infallible balance of
-reason, at any time, why are we not entitled to the same privilege
-at present? Is our reason degenerated? Are our faculties impaired?
-Or rather, are we not far more wise and enlightened than mankind were
-centuries ago, and much more competent to understand and judge of things
-than they were? By the practice before mentioned, by that tyranny over
-the minds of men, which has ever been exercised in despotic states, the
-grossest falsehoods have been forced upon the world for realities, and
-the most detestable impositions established and maintained in all the
-strength and vigour of immutable truth.
-
-But these arts, how long soever they may prosper, and by whatever
-authority they may be supported; though they may call to their aid all
-the powers of superstition and prejudices of education, and be assisted
-by the pride and deceit of hypocritical bigots and mercenary tyrants;
-still must they finally fall, and sink into contemptuous oblivion. The
-present state of society seems peculiarly adapted to the advancement
-of truth, and destruction of error. The sun of reason has begun to
-appear, dispelling the thick and almost impenetrable mists of ignorance
-and superstition, illuminating the most secret recesses of the mind,
-and will continue to increase in splendour, till it shine forth in one
-clear, unclouded, and eternal day.
-
-The writings of modern philosophers have served greatly to illuminate
-the minds of the present generation. I will here, quote Pope's beautiful
-description of that _sublime and heavenly_ religion, which mankind in
-a state of nature professed, contrasted with that distorted, gloomy
-religion which has been imposed on mankind by power and fraud.
-
-     "Man, like his Maker, saw that all was right,
-     To virtue, in the paths of pleasure, trod,
-     And own'd a father when he own'd a God.
-     Love all the faith, and all th' allegiance then;
-     For Nature knew no light divine in men,
-     No ill could fear in God; and understood
-     A sov'reign being but a sov'reign good."
-
-
-     "Superstition taught the tyrant awe,
-     Then shar'd the tyranny, then lent it aid,
-     And Gods of conq'rors, slaves of subjects made:
-     She, 'midst the lightning's blaze and thunder's sound,
-     When rock'd the mountains, and when groan'd the ground,
-     She taught the weak to bend, the proud to pray,
-     To pow'r unseen, and mightier far than they:
-     She, from the rending earth and bursting skies,
-     Saw Gods descend and fiends infernal rise:
-     Here fix'd the dreadful, there the blest abodes;
-     Fear made her devils, and weak hope her gods;
-     Gods partial, changeful, passionate, unjust,
-     Whose attributes were rage, revenge, or lust;
-     Such as the souls of cowards might conceive,
-     And, form'd like tyrants, tyrants would believe.
-     Zeal, then, not charity, became the guide,
-     And hell was built on spite, and heav'n on pride.
-     Then sacred seeneth ethereal vault no more;
-     Altars grew marble then, and reek'd with gore:
-     Then first the Flamen tasted living food;
-     Next his grim idol smear'd with human blood;
-     With heav'n's own thunders shook the world below;
-     And play'd the god an engine on his foe."
-
-From an attentive perusal of such liberal, enlightened writers as
-Pope, Locke, Hume, &c. who were not interested in forcing any unnatural
-systems upon mankind, whose only aim was the happiness of the human
-race, and from my own reflections, I have adopted the following _creed_,
-which I here submit to the impartial consideration of my fellow-citizens
-of all denominations.
-
-1. I believe in one God, or first cause, wise, powerful, and good; and
-too far above the influence of human actions to be affected by any thing
-that can be done on earth.
-
-2. I believe in the equality of men by nature (though so different by
-accident) the universal power of conscience, and the unerring authority
-of natural reason.
-
-3. I believe the whole duty of man is comprised in this one great
-republican principle--Do just as you would be done unto.--My reasons for
-believing thus are, in the first place, that this first 'cause is wise
-and powerful beyond our conception, is clearly evinced in the wonderful
-formation and disposition of nature, exhibited in every thing that we
-have any perception of. That he is good, the whole creation proves: for
-we find nothing made but what is useful, beneficial, and conducive to
-the happiness of the whole. And that he is too far above the reach of
-human actions to be affected by any thing that can be done on earth, is
-inferred from nature, reason, and experience: for the only idea that we
-can form of the Deity is, that he is a perfect, unchangeable being; and
-if we suppose that he so particularly notices the conduct of mankind
-as to be differently affected by their different actions, we must allow
-that he is an imperfect, changeable being, liable to be pleased or vexed
-at the mere will and pleasure of his creatures, and dependent upon the
-whim and caprice of _man_.
-
-In the second place, it appears from the experience of mankind in all
-ages, that Nature, in the creation of man, acts impartially and equally;
-but leaves his talents, disposition, &c. to be regulated by mere
-accidental circumstances. That conscience has an universal power, is
-evident from the dislike and abhorrence, with which all mankind look
-upon actions that tend to the injury of society. And not to believe in
-the unerring authority of natural reason, would be to accuse the Deity
-of injustice for not creating us capable of distinguishing good from
-evil, and then punishing us for the evil we commit.
-
-In the third place, that the whole duty of man is comprised in this one
-great republican principle, "Do as you would be done unto," has appeared
-so notorious to the world in all ages, that it has been universally
-agreed upon, as the unerring rule of action, and the basis of happiness:
-by the observing of which there can be neither oppression, deceit, or
-injustice of any kind. The duty of man is his interest; his interest is
-to make himself happy; and the surest and best way of doing this is to
-promote the prosperity of the whole.
-
-Finally, that system of religion which contradicts itself, cannot be
-wholly true.--That which is not consistent with reason, or agreeable to
-the order of nature, must be false, as different from the will of the
-Deity, displayed in all his works:--And, that which tends to promote
-discord, pride, and deceit, is prejudicial to society, and ought to be
-discountenanced and opposed by every good man.
-
-
-
-
-ON MIRACULOUS CONVERSIONS.
-
-
-It appears to be the general opinion among the learned, that all matter
-is, more or less, in a continual state of transmutation; that there is a
-perpetual repulsion and attraction in nature. It is also the opinion of
-many philosophers, that the human mind is never quite stationary.
-
-That locality, early habits, examples, affections, and associations have
-the greatest effect in forming the characters and opinions of men, is
-evident to our senses; and that after the character may be considered
-to be formed, a contrary course of habits, &c. of equally long or longer
-continuance will generally produce a contrary character.
-
-Every attentive observer must perceive, that we sometimes dislike and
-entertain an unfavourable opinion of what we at another time approve and
-cordially agree to. To a cursory examiner these alterations may appear
-to take place arbitrarily: but to one acquainted with the philosophy
-of the human mind, accustomed minutely to trace the different links and
-associations which bias our ideas, they will appear, so far from being
-arbitrary or supernatural, to be perfectly natural and agreeable to
-the wise order of things. It would seem that most parties agree to the
-reasons given by the learned for such alterations, &c., except they be
-in matters of religion; here each party abandons the usual methods of
-philosophising, and has recourse to the supernatural interference of
-divine agency.
-
-That extraordinary instances of conversion from vice to virtue, from
-error to truth, sometimes take place, for which the most profound and
-subtle reasoners fail to give satisfactory causes, is most readily
-granted; but still it may be said, that our not being able to trace a
-natural cause is no proof of there being none; for past experience has
-abundantly proved to the world the folly of such kind of inferences.
-Many things in science and philosophy are now even demonstrable, that
-formerly were, with equally good reason, considered to be miraculous or
-supernatural.
-
-There are many reasons for considering the religious conversions not
-supernatural. There are no human criteria to determine when they are
-from God and when they are not. So many and so frequent impositions and
-deceptions take place, that there is no distinguishing the false from
-the true.
-
-These enlightenments are equally claimed by every sect, however
-different in opinion. Now, supposing them to be from God, we are under
-the necessity of believing that there can be only one sect which can
-really have them; for it would be absurd to suppose the Immutable
-Creator of all things would inspire his creatures to believe, as true,
-opposite and different doctrines; and the confining of the divine
-influence to one sect only, certainly appears to be partial and
-arbitrary, and contrary to the saying, that "God is no respecter of
-persons."
-
-People professing to be converted can never give a satisfactory
-explanation of their state, either to others or themselves, so as to do
-away all apprehension that they may not be actuated by impulse, fear,
-affections, &c., with a variety of other natural causes which every day
-make astonishing alterations in the minds of men.
-
-We sometimes meet with individuals who at one time considered themselves
-to be inspired, and shewed every outward sign, and afterwards declare
-they conceive they never were.
-
-Sudden and extraordinary changes frequently take place for the
-worse; but these are never accounted as supernatural. It appears that
-conversions most frequently take place after some circumstances which
-naturally have a tendency to fix the attention, soften the affections,
-affect the passions, and subdue the will; such as attending religious
-discourses, the deathbed of a friend, extreme pain, poverty, and
-distress, &c. Now, may not these be said to account for the first
-natural link? Then why should the rest of the chain be miraculous? If
-these observations were untrue, we might expect to find conversions
-occur as frequently among one sort of society as among another; but that
-is not the case.
-
-It is observable in religious as well as in other operations of the
-mind, that those alterations which are the most sudden and vehement, are
-generally more transient than those which take place more gradually and
-after accountable associations.
-
-We might naturally expect that those divinely inspired would be superior
-to the weaknesses of passion and imperfections of nature incidental to
-others; but our converts appear not to be. These supernatural affections
-are unattended with any discernibly supernatural effects; the possessors
-of them never perform miracles!
-
-From these observations it is presumed, that there is abundant reason
-for apprehending that those conversions termed supernatural are nothing
-more than nature acting upon the mind of man, agreeably to those wise
-and immutable laws laid down by the adorable Maker of all things; and
-the reason of our terming them miraculous is, because we are unable with
-our weak faculties to trace the wonderful concatenations, and view the
-infinite variety of shades of which the intellectual part of man is
-susceptible. At the same time it is confessed, that it being a matter of
-internal feeling, and what cannot perhaps be demonstrated either way, no
-arguments on the subject can be hoped of any material benefit, either to
-the person who supposes himself to have it, but cannot explain it, or to
-him that has it not, and cannot conceive it.
-
-Bristol,
-
-THEOPHILANTHROPIST.
-
-Feb. 18,1819.
-
-
-
-
-
-A FEW IDEAS ON THE CHRISTIAN RELIGION.
-
-
-It appears, that at least 99 persons in 100 take their religious
-opinions from their parents, and according to education, &c. without
-ever afterwards examining for themselves. Now, as this belief arises
-from causes that are variable and quite independent of the believers,
-it follows, that there is no security whatever for its being true, the
-chance being always against it: consequently, such persons' opinions are
-of no weight in the dispute.
-
-A due attention to this consideration will, it is presumed, render the
-number of real believers and unbelievers in Christian countries much
-less unequal than at first we may be inclined to suppose.
-
-The evidence for Christianity is founded on probabilities by a process
-of reasoning, not being intuitive or self-evident. The contrary of its
-being true can easily be conceived and does not imply a contradiction.
-
-Owing to the different constitutions of the human mind, there always
-is, more or less, a certain difference of opinion upon all subjects in
-proportion to their want of self-evident proof. Then, when a subject
-confessedly has it not, ought we to expect from it those universal
-results which it could only produce by having it?
-
-That there should be many who are not satisfied with the evidence of
-the Christian religion is not to be wondered at, since it is not of
-that nature to produce universal acquiescence. Where then can be the
-propriety of inveighing so bitterly against some for rejecting what,
-according to the nature of things, all cannot be expected to receive?
-Assuredly, the sin of doubting must be proportional to the evidence;
-then why should we attach the same punishment for disbelieving things
-that are not self-evident as we do for things that are?
-
-With regard to the assertions, that "'tis their pride prevents their
-belief, that they make a Deity of their reason, and put themselves
-in opposition to Heaven," &c. it may be seriously asked, Are these
-assertors sincere in what they say, or is it merely spleen they, or any
-one, for an instant conceive it to be possible for a man in his
-senses, who has any idea of his Maker, or of himself, and is so deeply
-interested in the subject, to act in such a way?
-
-There may be some reason for considering that doctrine to be false which
-might cause us to think existence a curse, rather than a blessing, and
-to entertain views inconsistent with the Divine Nature.
-
-If the orthodox opinions be correct, how few among professors really
-profess! How small a proportion of mankind profess at all! It follows,
-according to even probability, that the number of the saved will be
-extremely small in proportion to that which is lost. Then, when a child
-is born, according to the laws of chances, there are very great odds
-against its being saved. Query, Whether it be a blessing to be born, to
-run any risk at all of endless misery, even were they very contrary of
-what they appear to be, greatly in favour of everlasting bliss?
-
-Bristol,
-
-THEOPHILANTHROPIST.
-
-Feb. 18,1810.
-
-
-
-
-DEISM EXAMINED
-
-By A Christian
-
-
-It has often been said, that if Christianity is not competent to
-withstand the test of reason, it ought to fall.
-
-To this opinion I willingly subscribe; and so confident am I of our
-succeeding against our adversaries, the Deists, that I am for truly
-putting Christianity to this trial. That is, I would that there should
-be allowed as perfectly free discussion in all theological matters,
-that the "Age of Reason," and other works of a similar nature, should be
-allowed to be published. Let the enemies of our religion bring forward
-their objections as fast as they like; have we not, or our part, a ready
-refutation for every one of them?
-
-The Deists, I know, have strongly contended, that many actions recorded
-in the Bible, said to have been done by the express command of God, are
-shocking to humanity, and in contradiction to all our ideas of moral
-justice. Such as putting whole nations to the sword; sparing neither age
-nor infancy; utterly destroying men, women, and children; leaving not a
-soul to breathe, &c. &c. But does not the Bishop of Llandaff reconcile
-this seeming incongruity, and vindicate the morality of the sacred
-writings by explaining, that, as the Almighty constantly superintends
-all the actions of nature, and in so doing permits, or rather causes
-smiling infants so to be swallowed up by earthquakes, or destroyed by
-other natural means; it is evident that these shocking transactions (as
-they are called) recorded in the Bible, do not militate in the least
-against the character of the Deity. The unbelievers certainly may bring
-a puerile argument against this profound assertion of the Bishop's;
-but the Christian who truly appreciates the real value of an unwavering
-_faith_, will have for such argument a thorough contempt, even before he
-reads it. They may tell us, if they choose, that nature being actuated
-by general and unvarying laws, it is not to be supposed the Almighty, in
-order to save a human creature, will perform a miracle. Or (to state
-the case more particularly) if a society of human beings will be so
-unthinking and imprudent, as to make their residence at the bottom of
-Mount Vesuvius, or Etna, that the Creator will partially suspend the
-laws of nature, in order that the burning lavas may not overwhelm them
-in destruction; or, that if mortals will be so presumptuous as to
-build their dwellings on the site of former desolations, as Lisbon for
-instance, that the Almighty will interpose, in order to prevent the
-recurrence of another earthquake; or that God will in any case partially
-suspend the eternal laws of the universe, in order to preserve a mortal
-that may be accidentally liable to be destroyed by their effects. They
-may tell us all this if they choose, and likewise, that this is quite
-another thing, to an express command from God himself to one set of
-human beings to annihilate another.--Thus we refute it all: such
-arguments are built on _human reason_, which it behoves every pious
-Christian to distrust!
-
-Let them assert, that Jesus Christ himself, (if there was such a
-person) has proved the delusion he laboured under, since he actually and
-distinctly predicted, in more places than one, that his second coming
-would be in the days of the last surviving apostles, and that the
-apostles themselves sufficiently shew by their writings, that such was
-their opinion. Let them descant upon the description of his coming in
-the clouds (as related in the gospel) with the trumpets sounding before
-him, and call it a mere representation of human pageantry, and unworthy
-of being imputed to the Almighty Creator, who has millions of millions
-of worlds at his command! We thus refute the first part of this
-misrepresentation. Jesus, after predicting the destruction of Jerusalem,
-as we find it now related, speaks of his second coming, and gives a
-description how he will appear in the clouds, with the angels sounding
-their trumpets before him, &c. &c. and then continues thus: "Verily
-I say unto you, _this generation shall not pass away, till all these
-things be fulfilled._" Now it is evident, that this last verse can
-only allude to the destruction of Jerusalem, and that the passage is
-misplaced by many sentences. It is true, we have no vouchers for this,
-nor can we perceive what instance there could have been for any one
-to have made the alteration; but as more than seventeen centuries have
-revolved since the death of Christ, and no second coming yet taken
-place, we are fully justified in maintaining the passage to be
-misplaced.
-
-The Deists accuse us of all along suppressing their works, and
-certainly, in this respect, I must acknowledge we have acted unfairly.
-They say that most of the ancient productions on their side the
-question are lost; while the answers to them are still extant. From this
-circumstance they infer, designing and superstitious monks and priests,
-in order to remove every thing out of the way that might militate
-against their doctrine, destroyed all the writings of their opponents,
-while they carefully preserved those of their own party. It is likewise
-affirmed, the book entitled the Age of Reason, is a more formidable
-enemy to Christianity than any work ever before published, and
-threatens, should it become popular, to shake its flimsy fabric (for
-thus they speak of our religion) to its very foundation; that the charge
-of blasphemy is brought against it to suppress it, solely from fear of
-this consequence, and that our oft repeated assertion, "if Christianity
-cannot withstand the test of reason it ought to fall," is a mere
-mockery, for, in fact, we fully prove our intention is, never to bring
-our doctrine to such a tribunal. I am very sorry that this last charge
-against us is not altogether unfounded. Why should not the arguments of
-our opponents be allowed to be published? their authors would very
-soon, I am fully persuaded, meet with a total discomfiture, and find our
-Polemics more than competent to justify their own cause.
-
-Every one knows that Mr. Paine was illiterate, that is, he only knew his
-own language perfectly, and had a smattering of French. Now, have we
-not bishops, deacons, lecturers, curates, &c. who are acquainted with
-Hebrew, Greek, Syriac, Arabic, Latin, and several other tongues, living
-as well as dead; and surely, it would be strange, if, with all
-this various learning, aided by their laborious researches into the
-antiquated writings of the primitive Christians, (those credible
-attesters of _miracles and witchcraft_,) that they should not be able to
-overturn such a paltry antagonist as Thomas Paine; who, alas! made use
-of no other weapon but _human reason_; who ridiculed _Faith_ as a mere
-_chimera_; and maintained, that a strict observance of _moral virtue_
-constituted the only worship that was in _reality_ pleasing to the
-Deity. Physiologists have asserted, I know, that the human brain is only
-capable of a certain degree of active energy, and that every additional
-talent we may acquire must be gained at the expence of all the other
-powers; and that, consequently, he who is familiar with a variety of
-languages cannot possibly think very profoundly in any, the whole of
-his intellect being absorbed, and the pure ideal part of it absolutely
-extinguished, in the complicated matter of grammatical construction, and
-the endless labour of committing to memory the various characters and
-innumerable quantity of words necessary for obtaining such knowledge. On
-the other hand, it is boldly averred, that he who knows his own language
-perfectly, and no other, may become, as it were, in his very essence,
-a compound of thought and reflection, capable of drawing, from the
-luminous stores of his own understanding alone, arguments that shall put
-to flight all the scholastic quibbling of the mere Christian linguist,
-causing the gloom engendered by his subtilties to vanish like mist
-before the sun.
-
-The Deists accuse us of disturbing the last moments of the virtuous, and
-terrifying their imaginations with the prospect of eternal damnation.
-They say, that when such infatuated persons (whose bodily weakness
-renders them more than childish) become overwhelmed with the dreadful
-picture, and give way to the weakness of humanity, that we then infer,
-they had a proper sense of the enormity of their guilt before they died;
-and that we then exclaim, in the gloomy pomposity of the fanatic Young,
-
-     "Men may live fools, but fools they cannot die!"
-
-This quotation, when applied to the case in question, the Deists
-maintain to be unjust, and are for making a new reading, as being rather
-more applicable, viz.
-
-     "Men may live wisely, but fools they often die!"
-
-"Shame!" the Deists cry, "forbear to disturb the departing moralist with
-your strange dogmas! His sole trust is in his Creator, therefore let his
-last hours be spent in peace! Your interference is useless, and as it
-adds to the sufferings of expiring humanity, may well be termed impious
-and cruel. And further, what conviction can be gained from making public
-the imbecile and terror-extorted confessions made by the dying; for as
-Rousseau rightly observes, it is 'our reason that determines our
-belief, and when, through sickness, that faintly becomes impaired, what
-dependence can be placed on any opinion we may then adopt?'" All this
-seems at the first glance very striking and imposing, but is easily
-refuted. I shall confine myself, however, to only answering the latter
-part of the above. I maintain, then, that even shouting our dogmas in
-the ears of the dying,1 and thereby disturbing their last moments, is
-a mere trifle, when put in competition with the eternal advantages
-that may by this means accrue to their souls. It is well known, that
-Christians formerly, more generally than at present, did not scruple
-to compel men to become converts; and when the heretics, as they were
-termed, obstinately held out, they actually burnt them for _the love
-of Christ!_ This manner of proceeding Dr. Paley has, in some measure,
-justified, 2 by affirming, that as the salvation of the soul is a matter
-of infinitely more importance than the well-being of the body, so these
-_converters_, who actually believed salvation to exclusively depend on
-the reception of their dogmas, may be said to be in some sort excusable,
-for endeavouring by all the means within their power to save a man's
-soul, though his body, in consequence, might be devoted to the flames.
-
-     1 Vide Life of M. de Voltaire.
-
-     2 Vide Haley's Evidences of Christianity, Part III. Chap.
-     vii.
-
-
-Some, I know, would go further, and urge, that even the burning of
-those who _were_ converted by the threats of the holy fathers, was
-not impolitic, since it may be justified as the above principle, of
-preferring the welfare of the soul to that of the body. For might not
-a new-made convert, made so against the evidence of his own reason,
-recant, and thus render all the pious zeal of those _soul-preservers_
-quite abortive? Nothing more likely, and therefore to make sure of his
-eternal felicity, they were equally excusable in committing him to
-the flames. A similar principle influenced the pious Monk towards the
-unfortunate Jew, as related in a well-known but somewhat ancient story,
-concluding with these lines:
-
-     "Drag, drag me out--I freeze--I die."
-     "Your peace, my friend, is made on high;
-     Full absolution here I give;
-     Saint Peter will your soul receive:
-     Wash'd clean from sin, and duly shriven,
-     New converts always go to heaven;
-     No hour for death so fit as this;
-     Thus, thus I launch you into bliss!"
-     So said--the Father in a trice
-     His convert launch'd beneath the ice.
-
-
-But enough of this bringing forward accusations and objections of the
-Deists, and answering them myself. Let them be brought against us in
-the regular way, and we will readily refute them. In fact, there will
-be some novelty in such an occupation to many of our divines, who
-have passed many years in the continued sameness of preaching to
-congregations who are much too passive and obedient ever to dissent a
-single syllable from the doctrine laid down. It is now several years
-since our Doctors of Divinity really exerted their talents, viz.
-ever since the first publicacation of the Age of Reason. I think it
-downright inconsistency for our authorities to prosecute those who
-publish works of this kind, seeing those works absolutely benefit
-Christianity. For did not the above production give rise to innumerable
-answers, each of which was sufficient in itself, to prove the divine
-origin and infalibillity of the sacred Scriptures! Read Bishop Watson's
-Apology for the Bible, for instance, a work _replete with genius_;
-a work which will confer lasting honour on its reverend author; and
-wherein we cannot perceive the _least traces_ of what our adversaries
-term _priestcraft_, and not a _single sentence_ which may be called _a
-quibble_. Another answer to the Age of Reason, by a _wit_, named Robert
-Thompson, also deserves to be made honourable mention of, as being
-neither _scurrilous nor contemptible_; as does likewise an answer, by a
-layman of the name of Padman, a work of vast _profundity_, and in which
-there is not to be found any _perversion or pitiful misrepresentation of
-passages_ in Mr. Paine's book. Should these two last gentlemen be
-still in existence, and chance to peruse this, they will be extremely
-grateful, I am sure, for my thus noticing them; but they may reserve all
-thanks, for the encomiums I have passed upon them are nothing more than
-their real deserts. 1 But to conclude. Seeing, I say, that deistical
-works are beneficial to our holy and only true religion, by making
-its ministers exert their talents, let them be printed and freely
-circulated, and in so doing we shall no longer lay under the vile odium
-of being oppressors and persecutors for righteousness sake.
-
-A firm Believer in the only true God, and a future state of Retribution.
-
-London,
-
-Jan. 30, 1819.
-
-     1 There is also a Mr. S. Thompson, a member of the sect
-     called "Free Thinking Christians," who in a work entitled
-     "Evidences of Revealed Religion on a new Plan," has
-     attempted to answer some of the objections of Mr. Paine; but
-     as his arguments, though said to be quite inconclusive, have
-     too much the appearance of human reason, I have not thought
-     proper to mention him as a person who has much benefited our
-     cause; and especially as I understand that "implicit faith"
-     forms no part of the creed of the above sect.
-
-
-THE END.
-
-
-
-
-
-
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