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diff --git a/old/62506-0.txt b/old/62506-0.txt deleted file mode 100644 index 69da0a2..0000000 --- a/old/62506-0.txt +++ /dev/null @@ -1,1312 +0,0 @@ -The Project Gutenberg eBook, Socialism Exposed, by Rev. Joseph Mather - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world 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. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Socialism Exposed - - -Author: Rev. Joseph Mather - - - -Release Date: June 28, 2020 [eBook #62506] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK SOCIALISM EXPOSED*** - - -Transcribed from the [c1840’s] Religious Tract Society edition by David -Price, email ccx074@pglaf.org - - [Picture: Book cover] - - - - - - SOCIALISM EXPOSED. - - - * * * * * - - BY THE REV. JOSEPH MATHER. - - * * * * * - - * * * * * - - THE RELIGIOUS TRACT SOCIETY, INSTITUTED 1799. - 56, PATERNOSTER ROW, AND 65, ST. PAULS CHURCHYARD. - -MR. OWEN professes to be seeking the happiness of his species: he -imagines he has discovered the specific, which, if believed and applied, -will produce it; and he is using all the means in his power to convince -the world that such is the fact, and to induce the men of it to receive, -and follow his prescriptions. - -We must confess that we are not a little startled at the means by which -he proposes to accomplish this desirable object. And here we quote his -own language: “The religions founded under the name of Jewish, Budh, -Jehovah, God or Christ, Mohammed, or any other, are all composed of human -laws in opposition to nature’s eternal laws.” (Book of the New Moral -World, p. 68.) From which it appears that all other systems have been -wrong, founded on error, and productive of nothing but misery and crime: -and before his can be established they must be renounced, and overturned, -and abolished. Now, Mr. Owen professes to have found out something -better than what I and the world are in possession of; but I do not wish -to be like the dog in the fable, which, when he had a piece of meat, -dropped it, because, from seeing its shadow in the water, he fancied -there was another and a larger within his reach, and so lost them both. -Before I give up what I know and feel to be valuable, the source of -comfort and the source of happiness, let me not only be convinced that it -is a superior good which is held out before me, but let me have the -possession of it. - -Then let me ask, What evidence does Mr. Owen furnish, that the system and -principles of the New Moral World are so much superior to those of the -Christian system? Let us contrast the two a little, and see how far we -shall be acting wisely in rejecting all that we have been accustomed to -believe and reverence as Divine in favour of these new principles. - -And first, as to the evidence of their authority. The writers of the -Bible, while they come to us claiming our attention, and demanding our -regard, tell us that they are only messengers sent from God; they come in -his name and speak what he has put into their minds and their mouths; -and, as a proof of their being what they profess, as credentials, they -work miracles which none but a Divine power could work; they deliver -prophecies and predictions of events, many of which have since come to -pass, and others are in course of accomplishment; and they announce -truths, doctrines, and principles which, for their originality and yet -beautiful simplicity, for their importance, and at the same time their -universal adaptation to the wants and the circumstances of the whole -human race, and for their purity and invariable tendency to good, speak -for themselves, and declare that they are Divine. Yet a book resting on -such authority, and supported by such testimonials, is to be rejected, -and thrown aside, and its principles are pronounced to be evil and -unsound, on the authority of—whom think you? Mr. Robert Owen!! - -Is it not a fearful responsibility which such an individual assumes, to -tell me that I am not to believe a testimony which is supported by -miracles, is confirmed by prophecies, and, above all, is borne out by its -own native dignity, and intrinsic beauty and worth? Surely such a person -ought to be furnished, and he ought to present to those whom he wishes to -believe him, evidence of his authority, and proofs of his claims to the -high distinction to which he aspires, to be the founder of a New Moral -World. Then, where are Mr. Owen’s claims? And what are his proofs? -Would you believe it? He adduces nothing but his simple testimony! his -own unsupported word!! Here is a man wiser than Solomon, and more -profound than Moses! He is even superior to Jesus Christ, the Son of -God!!! And this you and I are called upon to believe simply because he -himself says so!!! - -Well, but after all he may have pretensions to our notice, and if we do -not receive his revelation, we may be shutting our eyes to our own -happiness, and the means of our welfare. Then let me ask, Upon what are -those pretensions founded? Truths, which are propounded, sometimes gain -attention from the character and well-known ability of the persons that -propound them. Thus great names often obtain currency for sentiments -which otherwise would not receive a moment’s attention. Then, perhaps, -Mr. Owen is to eclipse and throw into the shade all other minds that have -preceded him. That is (to say nothing of Isaiah, and Paul, and Daniel, -and many other scriptural worthies) Robert Boyle, and Isaac Newton, and -John Locke, and Francis Bacon, and John Milton, and a host more of such -great and mighty minds, are nothing before Mr. Owen!!! Does he himself -pretend this? Let us give him credit for so much modesty as not to put -forth such pretensions. - -Then if he be not superior to those stars in intellect, to those giants -in mind which have preceded him, and all of whom expressed their -admiration of the Bible, and bore their strongest testimony to its -Divinity and authority, perhaps his opportunities of coming at the truth, -in reference to the principles upon which the New Moral World is to be -founded, have given him the advantage, and enabled him, though inferior, -to succeed, while others, very greatly his superiors, have failed. Then -what advantages does he profess to have enjoyed? He himself shall tell -us: “It is a system the result of much reading, observation, and -reflection, combined with extensive practical experience, and -confidential communication with official public characters in various -countries, and with leading minds among all classes; a system founded on -the eternal laws of nature, and derived from facts and experience only.” -(Preface to the Book of the New Moral World, p. x.) And thus, without -even pretending that he has spent his time, or devoted his energies, to -an examination and careful investigation of the book which professes to -be Divine, and of the truths and doctrines which it contains, he calls -upon us to reject and renounce it, while these great minds have spent, -not only hours but years upon its study, and as the result of their -investigations have expressed their highest admiration of its contents, -and have employed their talents and influence to recommend it to others. -And here I might adduce testimonies to its excellence were it necessary; -but that is a work of supererogation. Then I appeal to every wise, to -every reflecting mind. Can those persons be acting the part of rational -beings, who in a matter of such infinite moment as a revelation from -Heaven, with its momentous contents, refuse to receive it, although -supported by the strongest arguments, and confirmed by the most -invincible testimonies,—testimonies from miracles, from prophecies, from -history, from men of the greatest learning, and the most powerful minds, -and even from enemies; and that, too, as the result of the closest -investigation, and also personal experience, of its truths, merely -because Mr. Owen says that it ought not to be received, and that it must -be rejected before his system can be established? Matters have indeed -come to a fearful pass, when Mr. Owen ventures, not only to set himself -against, but wants to claim superiority over the wisest and the greatest -men of all ages, and of all countries; over prophets, and apostles, and -evangelists; over Jesus Christ, the Son of God, and even over God -himself! - -But, suppose we throw away that book which we have been accustomed to -hold sacred,—suppose we consent to regard Mr. Owen as the wisest of men, -and to receive his principles as the standard of unerring truth, and to -adopt them; surely we may not only expect, but we shall certainly find, -emanating from him nothing but the truth; and we may venture implicitly -to follow him, when he commands us so to do. But to show how far he is a -safe guide, I need do no more than refer to his own statements at -different times. Thus, in 1823, Mr. Owen developed the principles of his -system in a series of letters, published in the “Glasgow Chronicle,” -contained in twelve propositions, preceded by one general proposition, as -the foundation of the whole. But, since then, his twelve propositions -have dwindled down to five fundamental facts; only, to make up for the -loss in fundamental principles, we have now twenty supplemental laws. -But, if in 1823, Mr. Owen had discovered and revealed the laws of nature, -and those laws he expressly declares to be immutable, how comes it to -pass that in 1838 they have so greatly altered, not only in their number -and form, but also in their very nature, as given in the “New Moral -World?” - -If alterations so many, and so fundamental, can take place in the -immutable laws of nature; if in 1823, Mr. Owen can require credence and -implicit confidence in his principles as infallible truth; and then again -in 1838, can demand credence and implicit confidence in a new and quite -different set of principles, and declare that they also are infallible -truth, may he not in 1848, if Providence should spare his life so long, -have discovered some new laws, and found out some fresh principles? If -it should be replied, No, he has now got the truth, the whole truth, and -nothing but the truth; we answer, So he said in 1823. And yet he has -changed his principles, call it improved them, if you like, but they are -different, and they may yet change again. How, then, can we be certain -that we have now got the truth? If not, would it be wise to throw away -the volume of inspiration, the word of unerring truth, before we are -certain that we have something better to supply its place? - -But if we admit, for the sake of argument, that the principles of the -“New Moral World,” are now fixed, and will no more be changed; let us see -how far they recommend themselves from their own intrinsic nature, and -internal excellence. - -And to begin with his first fact, which tells us that “man is a compound -being,” and his first law, which declares that “human nature, in the -aggregate, is a compound, consisting of animal propensities, intellectual -faculties, and moral qualities.” Pray how does Mr. Owen come to know any -thing about man or human nature? And from what source did he obtain -those views of his constitution which he promulgates to the world as the -unerring principles of truth: and especially, as he tells us that man is -“made by a power unknown to himself, and without his knowledge or -consent.” Now, upon Mr. Owen’s own principle, man knows nothing of -himself, then how does Mr. Owen know any thing about him? - -If he does not know, and has not perfect knowledge on the subject on -which he takes upon himself to speak with the most unbounded confidence, -he certainly is very unfit for the office to which he aspires, of -teaching others; but if he has knowledge, where did he obtain it? for, -according to his own principles, all the thoughts of the human mind are -not the voluntary acts of the mind, but entirely the result of -circumstances, and are communicated to him; and consequently man knows -nothing but what he is taught. Mr. Owen’s knowledge, then must have been -imparted to him. Now then, who communicated it to him? He must have -received it from some man, or he must have derived it from inspiration. -If he received it from a human teacher, it is very disingenuous in him to -take to himself the merit of discoveries which belong to another; but, if -he obtained his knowledge by inspiration, it certainly would only be -candid for him to let us know when he was inspired, and also let us judge -of the evidence of his inspiration; for unless he does that, as this is -the ground on which the Christian Scriptures rest, and they do give us -many strong and unequivocal proofs of their Divine origin, I and many -more prefer taking what we know to be from God, to the unsupported -testimony or revelation of Robert Owen. But, Mr. Owen may say that he -has not received what he undertakes to teach, either from man or God: -then he himself overturns his own system; for he expressly says that man -can know nothing but what he is taught. From the very first position, -therefore, which Mr. Owen takes, it will be seen how ill qualified he is -to be the great teacher of the world. - -Nor is the next attempt which he makes at imparting knowledge much -better, if any, than the first. It is that man, who did not make -himself, but was made by a power unknown to himself, is the creature of -circumstances, over which he has no control, and in fact, is nothing but -what he is made: or in other words, that he is a mere machine. Some, -perhaps, may be a little startled at the deduction which I profess to -draw from Mr. Owen’s principles, and think that he is not quite so bad as -that: but I can tell them it is not a deduction of mine; it is one of the -fundamental principles, nay, the corner-stone of Mr. Owen’s system, the -admission and belief of which is essential to his success. Nay, in one -of his works, “Essays on the formation of the human character,” he -expressly says that men are “living machines,” p. 28. Whether even the -followers of Mr. Owen may be flattered at being accounted only machines, -and may be willing that he should mould and use them as he pleases, in -working out his results, I know not: but I do think that men in general -will not thank him for the compliment, nor be inclined to become his -tools. It is too great a fall from the dignity of high, intelligent, -rational, and accountable beings, to be treated as “living machines;” -especially when every man, whatever may be his circumstances, has only -need to appeal to his own consciousness for the evidences of the fact, -that he is not a machine. - -But Mr. Owen tells us, “Men are nothing but what they are made, and they -are made to be what they are by their organization, and the external -circumstances which act upon and influence it,” namely, that -organization. “None are, or can be bad by nature; their education,” -which makes them bad, “is always the business or work of society, and not -of the individual. The individual is thus, evidently, a material of -nature, finished and fashioned by the society in which it lives, -according to the ignorance, or the intelligence, or the knowledge of -human nature, which that society has been made to possess, and by the -influence of other external circumstances, with which the individual may -be surrounded.” (Book of the New Moral World, p. 54.) But, if this -statement be true, that the nature of man is good, and he would never be -bad if he were not taught to be so, we now shall want all Mr. Owen’s -wisdom to explain to us how, upon his system, evil and sin first came -into the world. That they are in the world, he cannot but admit; indeed, -he tells us that it is the object of his system to drive them out of it. -Well, then, will he have the goodness to tell us how, upon his system, -they first came into the world? Man could not do wrong without his being -taught to do wrong? then who first taught him? And whence did he receive -it? According to Mr. Owen’s theory, man could not receive it from -himself; whence, then, did he get it? It must have been from some sinful -being who was in the world before sin itself, which is a palpable -contradiction! But, if the natural effect of Mr. Owen’s system be to -lead to this absurdity, it requires nothing more to show that it is not, -and cannot be, according to truth. - -But, if Mr. Owen’s principles be true, and the nature of man is -inherently good, according to his own showing, his system is altogether -unnecessary. For, if man would not be bad were he not taught to be so, -surely the simplest and the easiest plan would be to take the human race -in infancy, before they have been contaminated, or rather, “made to -receive an unfavourable character,” and let the germs of goodness which -they have within them develope themselves, and come to perfection. -Should we, then, have a paradise without sin? Ah! Mr. Owen knows that -there is not a single spot on this earth which has not been contaminated -with sin; and instead of human nature being in a state the nearest -approaching to perfection where there has been least contact with the -truths and doctrines of the Bible, which he regards as the source of all -the errors and all the evils which there are in the world, (see p. 60, -Book of the New Moral World,) it is the testimony of universal history -and fact, that there it is the most depraved. - -It is, however, not necessary to go to what may be termed the children of -nature, to the untutored sons of the forest, to prove, not only the -existence of sin, but also of a sinful disposition, of a natural tendency -to evil even in the infant breast; it might be furnished to almost any -extent from Mr. Owen’s own establishments, and from the lips of his own -agents. It is possible that Mr. Owen himself, from his attachment to a -favourite theory, and his desire to support it at all hazards, as well as -from having his mind absorbed in the grand object which he has before -him, may not see what is so plain to others; or, it may be that what -appears black to them is white to him; but let his dancing masters, and -the nurses of his infant children, be brought into an open court and -fully examined, and they will testify to the satisfaction of every -impartial jury, although composed even of Robert Owen’s followers, that -some, at least, of these urchins, at an age when they could not have been -taught these things, unless their mother’s milk imparted them, display -passions and dispositions which indicate anything rather than an entire -absence from evil. We shall require no other witnesses to prove that the -nature of man is not naturally good, but is inherently depraved. - -But, if man from his birth has an evil principle within him, (I would -call it a depraved nature,) then Mr. Owen’s principles, however much they -may modify and change the external character, will not avail in changing -the heart. His system will no more produce the results which he -promises, the paradise of joy which he pictures before his followers, -than have the systems of the old world. And, therefore, he is only -amusing and deluding those that attend to him with pleasing dreams which -can never be realized. If this, however, were all, it would not much -matter; he might be left to pursue his course undisturbed; but when it is -known that the effect of his system, whatever may be his design, is to -take off the mind from everything but what is connected with his earthly -paradise, and so cause it to neglect, and even despise everything -connected with eternity and everlasting life, and the happiness of the -principle which never dies, it would be, not only a dereliction of -principle, but also a want of love to one’s species, not to lift up the -voice against him, and endeavour to warn such persons of their fatal -error, and the destructive consequences which must, and will inevitably -ensue. - -But another fundamental principle of Mr. Owen’s system, as expressed in -the 2nd and 3rd Fundamental Facts, and 13th Law, is, “Man is compelled by -his original constitution, to receive his feelings and his convictions -independently of his will;” and “his feelings, or his convictions, or -both of them united, create the motive to action called the will, which -stimulates him to act, and decides his actions;” and “each individual is -so organized that he must believe according to the strongest conviction -which is made upon his mind:” the plain meaning of which is, that man is -not accountable for his belief, neither ought he to be considered -accountable for his actions; and which, indeed, Mr. Owen does not leave -his readers to deduce from his principles, but which he himself -explicitly states. Thus, he says, “Man cannot be bad by nature, and it -must,” therefore, “be a gross error to make him responsible for what -nature and his predecessors have compelled him to be.” (Book of the New -Moral World, p. 54.) - -That man is not accountable, that he can think as he likes, and act as he -pleases, without being amenable, either to God or man, for his thoughts -or his actions, is a doctrine which will well accord with the wishes of -all those who feel the idea of God and judgment a restraint upon their -conduct, and human laws oftentimes a barrier in the way of indulging -their evil desires. And it is lamentable to think how many, even of this -description of persons, there are to be found in the world. - -But it is a question of the deepest importance, whether or not this -principle be true. Mr. Owen calls it a law and a fact; and if persons -are willing to take what he says for granted, merely because he says it, -and so to stake their character in this world, and their eternal -well-being in another, upon his unsupported testimony, they may endeavour -to satisfy themselves in believing it, and try to make and keep their -consciences as easy as they can. What a happy thing it would be, if Mr. -Owen’s saying that there is no judgment, and that man is not accountable, -could make it be so! But is it so? We all know that Mr. Owen’s saying -that there is no guilt in crime, that man acts only as he is compelled to -do, and ought not, therefore, to be either punished or praised for what -he does, does not release him from the responsibility imposed by human -government and human laws; and it is well both for him and for us, that -it does not; for only break the bonds of law, and leave each one to act -as he likes, and what a pandemonium, instead of a paradise, we should -have! Why even Mr. Owen himself is under the necessity, in his own -paradise, of imposing laws, and putting very considerable restraint upon -the wishes and the inclinations of those that expected when they entered -his establishment to be perfectly happy in the enjoyment of their own -will. As a proof of this, I beg to give an extract from a published -statement of a visit paid to New Harmony, in America, by the Duke of Saxe -Weimar, in April, 1826. - - “On Sunday morning, the society met in the large building, and the - meeting was opened by music. Mr. Owen delivered a discourse on the - advantages of the society. In the evening the duke paid visits to - the ladies, and witnessed philosophy, and the love of equality put to - the severest trial with one of them, young and handsome. While she - was singing, and playing very well on the pianoforte, she was told - that milking of cows was her duty. Almost in tears, she betook - herself to this servile employment, deprecating the new social - system, and its so much prized equality. After the cows were milked, - in doing which this pretty girl was trod on by one, and daubed by - another, the duke made one in an aquatic party with the young ladies - and some of the young philosophers, in a boat, upon the Wabash. The - evening was beautiful. The duke’s heroine regaled the party with her - sweet voice. Afterwards, the whole party amused themselves in - dancing cotillions, reels, and waltzes, and with such animation as to - render it, as the duke adds, quite lively. A new figure had been - introduced into the cotillions, called the New Social System. - Several of the ladies objected to dancing on Sunday. ‘We thought, - however,’ writes the Duke, ‘that in this sanctuary of philosophy, - such prejudices should be utterly discarded, and our arguments, as - well as the inclination of the ladies, gained the victory.’” (Three - years in North America, by James Stuart, Esq., vol. ii. p. 442.) - -And not only is Mr. Owen under the necessity of passing laws, and of -making those that belong to his establishment amenable to those laws, but -the whole of his system is founded upon compulsion, both mental and -bodily; for he would take infants from the care of their mothers, and put -them under the care of his dancing-master, and there train them according -to his model, and mould them according to his ideas; and that, no doubt, -oftentimes very much against the inclination of the children themselves. -The only difference between the present state of things, and the state -which he wishes to introduce is, that he would put himself in the place -of God, and of all human laws; and not only give laws to all his -followers, but also enforce them. Whether the task would not be more -than he could accomplish you shall judge by and by. - -But as Mr. Owen cannot release us from the obligation of human laws, -neither can he from that of the laws of God. Man may say, “Who is the -Lord, that I should obey him?” but, even while he is saying it, he feels, -whether he will or not, and is under the necessity of acknowledging to -his own mind, that there is a Being above him whom he does not love, but -from whose eye, and whose power he cannot escape; before whose dread -tribunal he is conscious that he must stand, and be “judged according to -the deeds which have been done in the body, whether they be good, or -whether they be evil.” This is one of those eternal laws which are -engraven, not only in the face of nature, but upon every mind and -conscience, which Mr. Owen wishes to erase, and in the room of which he -would write what he calls “the eternal laws of nature:” and in the -accomplishment of his task, there are multitudes that would gladly help -him, and contribute all the aid in their power; and, so eager are they -for the accomplishment of his and their wishes, that they have even -agreed to believe it, or rather, agreed to say that they believe it, and -to act upon it, before it has been proved to be true. - -Nor is it possible for them to prove it. They might as well attempt to -prove that the sun does not shine at noonday, and they would have quite -as much hope of success, as attempt to prove either to themselves or -others, that “there is no God,” and that there is no hereafter. They may -argue with themselves upon the subject, and attempt to convince -themselves of the truth of what they wish to be true; and sometimes they -may think they have satisfied themselves upon the point; but the next -day, or perhaps the next hour, the sight of a funeral, the hearing of the -death of a fellow creature, or even a sharp pain in their own bodies, -sweeps away in a moment all the cobwebs which they have been weaving, and -leaves them exposed to the naked truth, unsheltered and unprepared, that -there is a judgment, and that they must stand and be judged. - -And this judgment will be, whatever Mr. Owen may say to the contrary, not -only for actions but for thoughts and opinions. And it is strictly -reasonable that it should be so; for not only is man not compelled to -believe, contrary to his will, but he is not compelled to believe at all. -He is a rational and intelligent creature, and from the very constitution -of his being, he must and can believe, only as he has evidence upon which -his belief is to be founded. For the mind to believe without evidence, -is like the eye seeing without light. But there may be light, and yet -the eye may not see, for it may shut itself. And there may be evidence -which would carry conviction to the mind if it were brought before it, -and yet the mind may not be convinced, simply because it will not receive -it, for it does not wish to be convinced. But who does not know that -there are none so deaf as those who will not hear! And, in like manner, -we say, “There are none so blind as those who will not see.” Men have -the law which they are bound to obey—the law of God; they have the means -of becoming acquainted with that law; they have the ability to perform -all that this law requires, if they are so disposed; if, therefore, they -break this law, it is not because they are compelled so to do, but their -own voluntary act and deed; and reason tells them that it is just that -they should be punished for their transgressions. In like manner, the -gospel of Jesus Christ reveals to man a way of escape from the miseries -of the fall, those miseries which Mr. Owen admits to exist, whatever he -may say respecting the source from which they spring; which way is a -provision of mercy, and an act of grace on the part of the Divine Being. -For the accomplishment of it, he gave his own Son to die in the stead of -man; and as the result of his death, he has offered salvation, and that -freely, to every one that believeth. Now, the evidence, upon which these -glorious truths rest, is such, so full, so clear, and so conclusive, that -he may run that readeth; and man has the means of knowing these truths: -if, therefore, he remain in ignorance respecting them, or when they are -brought before him he does not believe them, it is entirely a wilful and -a voluntary unbelief. For that he will be condemned, and reason will -approve his doom. - -In wading through the mass of absurdities and errors contained in Mr. -Owen’s principles, as developed in the “Book of the New Moral World,” it -would have been a very easy task to have selected a number more which -might have been exposed: but to go through the whole work page by page, -would indeed be labour lost, as to most readers; for I am persuaded there -are very few that understand, or even profess completely to understand -his principles. Neither is it necessary for their purpose that they -should. What they want is a system which shall let them live and do as -they like, without being exposed to the consequences of their conduct, -and this they find in the system of the New Moral World. But I think I -have knocked down some, if not all the main pillars of the structure: the -rest will fall of themselves. - -There is, however, one law of such a character, which, when understood, -will perhaps have a greater influence in preserving such as have no -selfish or wicked ends to answer, from falling into his pernicious -errors, than any long train of argument, and that is the following:—“Each -individual is so organized that he must like that which is pleasant to -him, or which, in other words, produces agreeable sensations in him; and -dislike that which is unpleasant to him, or which, in other words, -produces in him disagreeable sensations; and he cannot know previous to -experience, what particular sensations new objects will produce on any of -his senses.” (Law 12.) - -The meaning of this law will be best explained by an extract from Mr. -Owen’s “Declaration of Mental Independence, addressed to the Society at -New Harmony, July 4, 1826,” in which, in reference to the law of -marriage, he says, “It is, in reality, the greatest crime against nature -to prevent organized beings from uniting with those objects, or other -organized beings, with which nature has created in them a desire to -unite.” - -Thus has Robert Owen ventured, not only to set himself in opposition to -God, but also to declare that that law of Divine appointment which -enjoins a man to “leave his father and his mother, and to cleave unto his -wife;” and forbids “man to put asunder what God hath joined together,” is -wicked; and, as he avers, has “produced hypocrisy, crime, and misery, -beyond the power of language to express.” So that he would avoid the -crime of adultery by making all persons common; and each man and each -woman should be left at perfect liberty to have whom they liked, keep -them as long as they liked, and change them as often as they liked. -Come, this is speaking out; and it is just what is wanted. The poison -then will carry along with it its own antidote. - -On another subject, too, Mr. Owen has spoken plainly. He says, “The love -of truth is an instinct of human nature which would be always exercised -in simplicity, were not individuals praised and blamed for particular -feelings,” p. 11. The Bible tells us that “man goeth astray from the -womb, speaking lies.” Now, which is to be believed, Robert Owen, or God? - -But I ought to beg Robert Owen’s pardon; according to his doctrine, there -is no personal God: this is his language: “The error respecting this law -of human nature, viz., the 14th, has led man to create a personal Deity, -author of all good; and a personal devil, author of all evil. * * * * And -yet, when the mind can be relieved from the early prejudices which have -been forced into it on these subjects, it will be discovered that there -is not a single fact known to man, after all the experience of the past -generations, to prove that any such personalities exist, or ever did -exist; and, in consequence, all the mythology of the ancients, and all -the religions of the moderns, are mere fanciful notions of men, whose -imaginations have been cultivated to accord with existing prejudices, and -whose judgments have been systematically destroyed from their birth.” -(Book of the New Moral World, p. 46.) And his idea on this awful subject -he explains, when he says, “Without a shadow of a doubt, that truth is -nature, and nature God; that ‘God is truth, and truth is God,’ as so -generally expressed by the Mohammedans,” p. 65; and yet he tells us that -“man is a wonderful and curiously contrived being;” and that, “in the -formation of man and woman there is the most evident harmony and unison -of design,” p. 70. How truth, which is an abstract quality, can be a -power, can contrive and create, is what I do not understand; but, no -doubt, Robert Owen, who, if persons will take his testimony, and follow -his notions, can perform much more wonderful feats than this, will be -able to explain it; especially as he tells us that “it is only now, for -the first time, in the known history of mankind, that the mind has been -permitted to examine facts, in order to discover truth, upon the subjects -which have the greatest influence upon the human race.” - -But, before I proceed further, I must here stop to inquire, Are there any -human beings gifted with reason, and in the use of their sober senses, -who can, with their eyes open, rest their faith upon testimony such as -that contained in the Book of the New Moral World, and stake their -eternal interests upon the reception of that testimony? Then, indeed, -are they to be pitied. They are not only groping in the dark, but they -put out, with their own hands, the only light which can conduct them -through the darkness of this world to the regions of immortal blessedness -and joy. And what do they get in return? Mr. Owen promises them a -paradise—a paradise, however, only for this world; his system has nothing -to do with anything beyond the grave; that is a dark and dreary waste, in -which, yet, they must exist and dwell; and, without an acquaintance with, -and a belief in the gospel of Jesus Christ, must live and dwell there in -eternal misery. But, even in the paradise which Mr. Owen promises, there -is not the happiness which his followers expect. As a proof of this, I -beg attention to the following account of his settlement at New Harmony, -in America, published by Mr. Flint, in his History of the Western States. -Mr. Flint was, and, it is supposed, still is the friend of Mr. Owen, and -was made acquainted by him with his proceedings; his account, therefore, -as far as it goes, may be considered to be authentic. The statement, -too, has now been five years before the British public; and yet has -never, as far as I am aware, in any shape been contradicted. - - “Harmony, fifty-four miles below Vincennes, and something more than a - hundred, by water, above the mouth of the Wabash, is the seat of - justice for the county of Posey. It is situate on the east bank of - the river, sixteen miles from the nearest point of the Ohio, on a - wide, rich, and heavily-timbered plateau, or second bottom. It is - high, healthy, has a fertile soil, and is in the vicinity of small - and rich prairies, and is, on the whole, a pleasant and well-chosen - position. It was first settled, in 1814, by a religious sect of - Germans,” who resigned it to “the leader of a new sect,” who “came - upon them. This was no other than Robert Owen of New Lanark, in - Scotland, a professed philosopher of a new school, who advocated new - principles, and took new views of society. He calls his views upon - this subject ‘the Social System.’ He was opulent, and disposed to - make a grand experiment of his principles on the prairies of the - Wabash. He purchased the lands and the village of Mr. Rapp,” the - head and leader of the Germans, in whose name all the lands and - possessions were held, “at an expense, it is said, of 190,000 - dollars. In a short time, there were admitted to the new - establishment from 700 to 800 persons. They danced all together one - night in every week, and had a concert of music on another. The - sabbath was occupied in the delivery and hearing of lectures. Two of - Mr. Owen’s sons, from Scotland, and Mr. M‘Clure, joined him. The - society at New Harmony, as the place was called, excited a great deal - of interest and remark in every part of the United States. Great - numbers of distinguished men, in all the walks of life, wrote to the - society, making inquiries respecting its prospects and rules, and - expressing a desire, at some future time, to join it. Mr. Owen’s - experiment at New Harmony lasted little more than a year, during - which he made a voyage to Europe. The 4th of July, 1826, he - promulgated his famous declaration of ‘mental independence.’ The - society had begun to moulder before this time. He has left New - Harmony, and the ‘Social System’ seems to be abandoned.” - -Thus far Mr. Flint’s account; from which we gather, that although the -establishment was formed under Mr. Owen’s personal superintendence, and -managed by himself, and formed, too, under the most favourable -circumstances, yet one short twelvemonth was sufficient to explode all -his views, and to crumble his system to nothing! But he hopes, perhaps, -to develope it under more favourable circumstances in this country, and -his followers are subscribing monies to enable him so to do; and yet he -tells us that his system is to change the character of the whole world. -It, however, did not seem to meet with a congenial soil in America, or -else he found that it was not suited to that part of the world. But what -failed in America in twelve months, where he had all his own way, and -nothing to interfere with his plans, is likely to succeed better in -England! What dupes they must be who believe him! - -But it did not take even twelve months to show, that in Mr. Owen’s -boasted paradise there were the seeds of evil which he could not -eradicate, and miseries which he could not counteract, as appears from -the following testimonies and statements. The Duke of Saxe Weimar, to -whose work a reference has already been made, states, “that it shocked -the feelings of people of education to live on the same footing with -every one indiscriminately, and that several of the discontented wished -to leave the society immediately, and to go to Mexico. One lady, the -widow of an American merchant, was full of complaints of disappointed -expectations. The duke observed the better educated members of the -society keeping themselves together, and taking no notice of -tatterdemalions, who stretched themselves on the platform. The young -ladies of the better class kept themselves in a corner, forming a little -aristocratical club, and turned up their noses apart at the democratic -dancers, who often fell to their lot, when the gentlemen, as well as the -ladies, drew numbers for the cotillions, with a view to prevent -partialities. The duke expresses his regret that Mr. Owen should have -allowed himself to be so infatuated by his passion for universal -improvement, at the very time when almost every member of the society -with whom the duke had conversed apart, acknowledged that he was deceived -in his expectations.” (Stuart’s Three Years in North America, vol. ii., -pp. 444, 445.) - -And such, it may be confidently predicted, will be the end of all Mr. -Owen’s visions of paradise, if he should ever be able to do more than -draw them on paper, and exhibit them to the imagination; or present them -in his pictures, as is customarily done, to the enchanted eyes of his -followers. But who can think without sorrow of the evils which result -from his principles? and they do produce innumerable evils! Who can -contemplate so many immortal creatures, fitted for the highest and the -noblest purposes, debasing themselves to a level with the brutes, and -making pleasure and sensual gratification the sole end of their being; -nay, even stooping to be regarded as mere machines, in order that they -may escape from the trammels which they feel that a sense of -accountability throws around them! Above all, who can behold unmoved the -disregard, and even contempt, with which these persons treat the soul, -that immortal principle, which stamps upon man his dignity, which raises -him above the brutes, and allies him to the inhabitants of the celestial -world, which is the seat of happiness; for the redemption of whom the Son -of God became flesh, and expired on Calvary, and for whom, when -sanctified, there are mansions of glory provided in heaven? How can men -trifle with this precious jewel, and account it of no value, saying, “Let -us eat and drink, for to-morrow we die?” Is it not enough to affect the -heart, to draw forth floods of grief, and make us exclaim, “Oh that they -knew, even they, in this their day, the things which belong to their -peace!” and to add, “Oh that they were wise, that they understood this, -that they would consider their latter end!” Happy, unspeakably happy -should I be, if I might be the means of rescuing and saving any that have -been deluded into these errors, from their perilous situation, and their -still greater and more awful doom, if they continue in them; nor shall I -account it a less privilege to be the humble instrument of preventing -any, that are in danger, from falling into these snares. A desire to do -good, and, if possible, saving good, to my fellow creatures, is my sole -object in taking my pen, and meddling with the subject. Christianity, -like an impregnable fortress, has often been assailed; men of gigantic -minds have directed their weapons against her, but she has outlived every -storm, has hitherto vanquished even her mightiest foes. I think, -therefore, her friends need be under no alarm on account of the efforts -of Robert Owen to assail or destroy her. - -I am, however, departing from my purpose; my object, on the present -occasion, not being to defend Christianity, but simply to examine -Socialism, and to inquire how far the principles of the New Moral World -are calculated to effect the object for which they are propagated. I -think I have shown that in themselves they want consistency, they are -either absurd, or they lead to absurdity, they destroy the sense of the -being of a God, and, as the necessary consequence, debase the character -of man, making him only a living machine. If the foundation on which -they rest were true, they are not necessary, and their consequences are -most pernicious: and here I think I might stop, and leave the truth to -make its own way; and here I should stop, were it not that by so doing, I -should be acting a very unjust and unfaithful part towards the cause of -Christ. - -Then, I do say from conviction, and to use Mr. Owen’s words, “a -conviction, as strong as conviction can exist in the human mind;” and not -only from conviction, but also an experience, in some humble degree, of -the things which I profess to teach to others, that Christianity, not -only promises, but actually does, for those who believe it, what -Socialism promises, but cannot perform. - -Mr. Owen pictures before his followers an earthly paradise. He promises -them, when his establishment shall be commenced, sights to please the -eye, and sounds to enrapture the ear, more than the imagination can now -conceive. He tells them that, what with the pleasures of the table, the -recreations of music and dancing, and the enjoyments resulting from -philosophical and political discussions, and such like things, they shall -have a happiness unbroken and complete. But even in his paradise there -must be labour, and as each member must necessarily take his or her -proportion of the labour, will he, for the future, ensure all that enter -against such an unpleasant, and such a mortifying occurrence as took -place with the young and handsome woman, who, when she was singing and -playing admirably on the pianoforte, was told that milking of cows was -her duty! If not, what is the happiness of his paradise worth? “Like -the apples of Sodom,” beautiful to the eye, but ashes within. The body -may indeed be regaled, but there is no lasting, no solid joy for the -mind. And this Mr. Owen’s followers already have found. I appeal to -themselves for the truth of what I say; and I have the means of knowing -that they will support the truth of my statement. They have not found -perfect happiness yet, whatever they may do when they get within the -walls of his promised paradise. But if this be the case in health, in -vigour of life, and when surrounded by every thing calculated to impart -pleasure, what, I ask, will be the state of things when sickness invades -the frame, when disease and old age enfeeble and destroy the body, and -when death comes and cuts it down? Is there, or has he made, any -provision against these evils, or will they change or lose their nature -within the walls of this promised paradise? Ah! if his followers could -have assurance of that, then, indeed, there might be some faint prospect -of being happy—but he cannot; and they feel he cannot; there is, -therefore, and there must always be, a worm at the root of their gourd, -and poison at the bottom of their cup of pleasure. - -And what is there beyond the grave? Yes, I ask, what is there beyond the -grave? “Oh that grave!” is the feeling cry of each of their minds: “if -it were not for the grave, we should not mind, we should do very well;” -but there is the grave; and again I ask, What is there beyond it? Oh! if -any of those that have imbibed these principles should cast their eye on -this page, I beseech them, by the worth of their souls, by the terrors of -the Lord, by the solemnities of the judgment day, and by the miseries, -the eternal miseries of hell to think of their state, and immediately to -flee from the wrath to come. And let me tell them, for we have no -delight in thundering out these awful realities, on the contrary, we -rejoice to tell them, that if they repent, even for them, there is -salvation, and eternal life through the blood of the Lamb. Oh then, we -beseech them by the mercies of God, we beseech them by the dying love of -Christ, as though God did beseech them by us, we pray them in Christ’s -stead, “Be ye reconciled to God.” - -But what a contrast the Christian presents, to even the best and the -happiest follower of Robert Owen, or even Robert Owen himself! It is -true that he may not be rolling in wealth, nor surrounded by luxuries; -his circumstances may be humble, and his situation may be poor; but he is -happy, unspeakably happy! He has peace within, a peace which is not -adventitious, which is not the result of circumstances, and will not -change with them; it is “peace of conscience,” and “peace with God;” that -“peace which passeth all understanding,” and which is full of glory: it -is a peace which “the world cannot give, and which the world cannot take -away.” It supports the mind in sickness, it cheers and comforts it in -poverty and affliction, it smooths the pillow of death, it illumines and -sheds a glorious radiance over the dark passage to the grave, and beyond -the tomb it is converted into the fulness of joy, and pleasures for -evermore. Nor am I drawing an imaginary picture; I could refer to -hundreds and thousands who will confirm the descriptions, as far as their -present experience goes; and for the truth of the statement in reference -to death, what multitudes of death-bed scenes have there been which have -compelled even unbelievers to exclaim, “Let me die the death of the -righteous, and let my last end be like his!” - -Mr. Owen’s principles have not in a single instance changed, so as -radically to benefit any individual of the human race; they cannot exalt -the moral character. Christianity has her thousands of trophies of her -purity and her power. They are to be found in every age, and exist in -every part of the world. Mr. Owen’s principles never yet made a single -truly happy man: Christianity furnishes them daily. Mr. Owen’s -principles are silent about a hereafter, and make no provision for the -world to come: Christianity brings life and immortality to light by the -gospel, takes away the sting of death, triumphs over the grave, and opens -before its followers a bright and a glorious immortality. Mr. Owen’s -principles, independent of their absurdity and atheism, have nothing to -recommend them but his unsupported testimony: Christianity is confirmed -and established by the united testimony of prophets, and apostles, and -evangelists; of martyrs, confessors, and enemies; of miracles, -prophecies, and history; of its own doctrines, and precepts, and -triumphs—that it is the word of God! Then we say, If Mr. Owen be what he -pretends, the only teacher that has yet risen to enlighten and to bless -the world, and if his principles, as developed in the “Book of the New -Moral World,” be the eternal laws of nature, then follow him: but, if the -Lord be God, and Christianity be Divine, then follow them. - - - - -APPENDIX. - - -SINCE writing the preceding pages, I have had an opportunity of both -seeing and hearing of the effects of the system, the principles of which -I have endeavoured to expose: and as the fruits of a tree are not only of -great service in determining the character of the tree which bears them, -but are the best test by which that character may be known, it may be of -use to the cause of truth, and may tend more effectually than any other -means, to explain and expose what Robert Owen’s Socialism is, to state -the fruits which it has already produced. - -An intimate friend of mine, resident in a large manufacturing district, -in whose neighbourhood socialists abound, and where they have had an -opportunity, to a very considerable extent, of developing their system, -writes me word: “Persons in whose neighbourhood their meetings are held, -speak of their proceedings as most riotous and disorderly. Young men and -young women assemble in the room, and around it, in great numbers, and -the most demoralizing scenes occur. Twice in the week they meet for -dancing, etc. in the room where their preachings are held.” - -And as to the persons that compose their societies, it is notorious that -the great bulk of them are young men and women, who are attracted solely -by the pleasures and amusements which are there held out to them; and the -remainder consist either of persons of bad moral character, or men of -unsettled religious views, as atheists, unbelievers, the followers of -Johanna Southcote, etc.; or, where any have joined them who were once -attached to other bodies, or were professed believers in the doctrines of -revelation, they are, almost without a single exception, persons whose -practices did not accord with their profession—“men of corrupt minds, -reprobate concerning the faith,” 2 Tim. iii. 8. And, although it is not -fair nor honourable to charge either the sentiments, or the practices of -particular individuals upon a whole body, or even to lay them to the -account of the system which they profess; yet, when those sentiments and -practices can be shown fairly to arise out of the system: and moreover, -when they are neither disavowed nor discountenanced by the body -generally, nor by those persons that may fairly be considered as -representing the body, there can be nothing wrong in adducing them as -illustrations of the nature and the tendency of the system which produces -them. It is solely with this view that I bring forward the following -facts, for the truth of which I can vouch:— - - “A man named —, of —, the clerk of the socialists at —, and a clever - lecturer, who was once a missionary, is of so abandoned a character, - that nearly at the time of his marriage with one female, he had an - illegitimate child by another; and he threatened, if a certain - person, —, of — opposed his marriage, he would shoot him.” - -Another person, the editor of a periodical which supports the views of -Mr. Owen, and one of the champions of their cause, is charged publicly by -the author of a pamphlet entitled, “Truth without Mystery, mixture of -Error, or fear of Man,” with seducing his own wife’s sister: nor has the -charge, as far as I can learn, been in any shape denied, or attempted to -be disproved. And not only is he not disowned, but is still continued as -an acknowledged and recognised supporter and expounder of their -principles. - -Another man, who was once a preacher, is now a warm advocate of -socialism, and has given a clear illustration of the kind of morality -which may be expected, if the principles of this system should become at -all general; for he has lived already with not less than eight or ten -women in succession. - -These facts, which, after all, are only specimens of what might be -adduced, awful as they are, cannot be wondered at; nor will the reading -of them occasion any surprise, when it is known that the following -sentiments are taught and inculcated by the advocates of these -principles:—A Mr. — on one occasion publicly declared, and argued -according to one of the fundamental principles of this system, that men -are not to be held accountable for what they are. He said, “Each nation -has some particular character of its own. Some nations think murder -right; others are cannibals; and they cannot help either their belief or -their practice. . . . And we should not punish men for the want of -virtue, or the commission of vice, but we should teach them better.” A -socialist lecturer expressed his ideas of God in the following words:—“He -is omnipresent, he is all goodness, he is all wisdom, he is present in -you, he is present in me, he is present in the murderer, he is present in -hell.” And the conclusion which he wished to draw was, that as God is -thus present everywhere, therefore, he is the author of the crime of the -murderer!! I asked him, “Was God all goodness when he was thus present -in the murderer?” Or, in other words, Was murder goodness? - -These, and similarly awful sentiments, Mr. Owen’s followers are seeking -to extend with the greatest diligence, and that too, even among the -young. Nor have they been unsuccessful. The effects which already begin -to appear are highly detrimental. In one instance, the son of a -professor of socialism, who goes to school to a Christian, was one -morning too late, and told his master that he could not help being too -late, for he was the creature of circumstances over which he had no -control; when his master very properly replied, then he would apply a -moral motive of sufficient power to induce him to be in time, and so gave -him a good beating. - -A sabbath-school teacher, in a neighbourhood where these principles have -extensively spread, bears testimony that, “through the influence of -socialism the boys have become so unmanageable that the teachers do not -know what to do: to turn them out of the school appears to be to doom -them to destruction: and to keep them in is, almost to a certainty, to -corrupt the views and morals of the rest of the children.” - -A man named —, of —, who was once a preacher, but is now a warm advocate -of socialism, has repeatedly confessed that he has no peace in his own -mind. - -But, without attempting to adduce more facts as illustrations of the -evils and the tendencies of this system, I may ask, Does it produce no -other fruits besides these? It has now been tried for some time, and -opportunity has been given to develope and bring to maturity its -principles; surely then Robert Owen can produce, if from no other -quarter, at least from his own establishments, some rare and surpassing -specimens of moral beauty and intrinsic worth, such as the old world and -the old system have in vain attempted to exhibit. Christianity can -exhibit the names of persons whose virtues and excellences have been the -theme of universal admiration, and have extorted from friends and foes -the meed of praise. The list is too long to transcribe: nor is it -necessary; for their memory is embalmed in the grateful recollections of -all who have any perception of moral goodness, and their deeds shall -outlast the course of time. Can the New Moral World as yet produce no -names to eclipse those of the Christian world? Then, on every principle, -whether of reason, argument, fact, or experience, it may truly be said as -to the social system, “Thou art weighed in the balances, and found -wanting.” - - * * * * * - - * * * * * - -_London_: _Printed by_ W. CLOWES _and_ SONS, _Duke-street_, _Lambeth_, -_for_ THE RELIGIOUS TRACT SOCIETY; _and sold at the Depository_, 56, -_Paternoster-row_; _by_ J. NISBET _and_ Co., 21, _Berners-street_, -_Oxford-street_; _and by other Booksellers_. - - [_Price_ 7_s._ _per_ 100] - _Considerable Allowance to Subscribers and Booksellers_. - - - - -***END OF THE PROJECT GUTENBERG EBOOK SOCIALISM EXPOSED*** - - -******* This file should be named 62506-0.txt or 62506-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/2/5/0/62506 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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