{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_40983/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_40983","id":"gutenberg_40983","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/40983","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Christianity -- Controversial literature"],"text":"THOUGHTS ON THE CHRISTIAN RELIGION BY A DEIST\n\nTO WHICH ARE ADDED, A FEW IDEAS ON MIRACULOUS CONVERSION, AND RELIGION\nIN GENERAL.\n\n\nBy A Theophilanthropist\n\nLONDON:\n\nPRINTED & PUBLISHED BY R. CARLILE, 55, FLEET STREET.\n\n1819.\n\n\n\n\nTHOUGHTS\n\n\nReligion, in some form or other, seems to have been observed by mankind,\nin all ages and all parts of the world; and considered as the most noble\nemployment, of the most divine nature, and producing the most beneficial\neffects to society, of all the objects that ever engaged their\nattention: although from casual circumstances, and interested motives\nof individuals, there are as many modes and varieties of worship, as\nlanguages or nations on the face of the earth.\n\nEuropeans have in general embraced Christianity, as contained in\nthe Bible, which _they_ call the Word of God, as the only true and\ninfallible system on earth, and which only can lead us to eternal\nhappiness. This Bible, we have been taught to believe, is holy, just,\nperfect, and superior to the human understanding; so sacred, that to\ndoubt or disbelieve it, would entail on us inevitable never-ending\nmisery. This doctrine, being instilled into children by their nurses,\nand enforced by terror at a riper age, has long been assented to by the\n_generality of people_, who seldom think or enquire for themselves, but\nare always more or less the dupes of designing men.\n\nBut the times are now changing; the privilege of reasoning and believing\nfor ourselves begins to be exercised--freedom of enquiry abounds; and\nthe natural inherent right of speaking and acting according to the\ndictates of our own conscience (without injuring society) is happily\nenjoyed. Consequently, impositions of every kind, superstitious\nprejudices, and the long worshipped fabrics of civil and religious\ntyranny, are daily growing into contempt, and in all probability will\nsoon be torn from their foundations, and consigned to that infamous\noblivion which they so highly merit.\n\nTo come more immediately to the point--the Christian religion, as\ngenerally practised, presents itself as one of those monuments of\nignorance and credulity, which the wisdom of the present generation is\nprobably destined to overthrow, and to substitute a system more simple,\nmore pure, and more agreeable to the dictates of reason. The Bible, upon\nexamination, we shall find deficient in many of the virtues that have\nbeen ascribed to it. As a human composition, its merits have been\ngreatly over-rated: it is exceeded in sentiment, invention, style, and\nevery other literary qualification. The obscurity, incredibility, and\nobscenity, so conspicuous in many parts of it, would justly condemn the\nworks of a modern writer. It contains a mixture of inconsistency and\ncontradiction; to call which the _word of God_, is the highest pitch of\nextravagance: it is to attribute to the Deity that which any person of\ncommon sense would blush to confess himself the author of.\n\nHow are the rights and dignity of human nature insulted, degraded, and\ntrampled upon! how are mankind blinded, deceived, and led away by this\nsystem! how is the honour and character of the Almighty affronted by the\nabsurd and impious doctrines it contains! How is the sacred name of God\nabused and prostituted to the vilest and most execrable purposes, by his\npretended worshippers! And all for one simple, evident end, to gratify\nthe pride and avarice of unprincipled, designing men!\n\nBut something more than declamation is necessary to support these\nassertions. I shall therefore give the reasons why I disbelieve the\nChristian system, and all the arguments advanced in its favour.\n\nAs to the existing proofs of the divine authority of the Bible, whether\ninternal or external, whether the evidence we feel in our own minds\non examining it, or the miracles which are said to have attended its\npropagation, they are of no avail in convincing us of its divine origin:\nand I do not think, that independent of the prejudices of education, and\nthe power of eloquence, there ever was a reasonable thinking man, who\nfelt a sufficient internal evidence to convince him of the reality of\nthe whole of its doctrines.\n\nWith respect to the public proofs exhibited by its founders, we find\nthem no stronger than those in favour of Mahometanism, or perhaps any\nother system. Mahomet is said to have wrought as many miracles, preached\nas good doctrine, converted ten times as many followers, and was far\nmore successful in all his enterprizes, however bold or difficult, than\nJesus Christ. The Christians say, the Mahometan miracles were nothing\nbut impostures; and the Mahometans say, with as much authority, that the\nChristian miracles were the same.\n\nIf the gospel system was so clear, so reasonable, and so powerful, as\nits advocates assert, what necessity could there have been for miracles\nto support it? If it had any foundation in reason and nature, there\nwould have been no occasion for mystery, miracle, or revelation, to\nconfirm it. A doctrine that is reasonable and true, will appear so to\nevery unprejudiced mind, without the aid of any thing supernatural.\nConsequently, that system which requires miraculous assistance to\nestablish it, and cannot be proved by human means, is neither reasonable\nnor true.\n\nSupposing the Bible to have been written by divine inspiration, at\nthe times, and by the persons mentioned in it, still it is next to\nimpossible, that it could have been transmitted down to the present time\npure and uncontaminated, even if there had been but one nation and one\nlanguage upon earth. The variety of translations and editions it has\npassed through in the course of near 1800 years, if it has existed\nso long, (which I am inclined to disbelieve of many parts) and the\ncontinual improvements and alterations in human language, during\nthat period, amount to a presumptive proof that the sense has been\nunavoidably mistaken, or wilfully perverted. A confirmation of this\nremark is open to all: let any one take the trouble of comparing\ndifferent copies of the Bible, printed in the last and present\ncenturies, or even in the same year, and he will often find a striking\ndisagreement.\n\nAdmitting that the Bible contains the only doctrine by which we\ncan obtain salvation and everlasting life, which of the numberless\nprofessions that have sprung out of it are we to embrace? One sect tells\nus that there is no salvation out of the pale of their church. Another\ntells us, that unless we believe and practise their doctrines, we shall\nsurely be damned. Let us believe, therefore, in whatever particular\nprofession we may, we shall be damned according to the principles of the\nothers.\n\nHow gracious and beneficent is the Christian system! so perfect and pure\nthat it creates so many different, distinct, and opposite denominations\nof believers; all of them right, infallibly right, in their own\nopinions, and proving their doctrine by the clear, in-contestible\nauthority of divine revelation!\n\nMany, as an excuse for countenancing a doctrine which they confess may\nnot be true, say, that if the Christian religion be false, it is still\nvery hurtful to attempt to overturn it; as we have no better guide, and\nno other method to restrain the passions and regulate the conduct of\nmankind; as it is the most perfect and beneficial system that could be\ndevised. To determine this, we must look at its effects.\n\nThat doctrine which has the greatest tendency to secure our present\nand future happiness is the best; it proves itself to be so. That the\nChristian system does not tend to make us happier, may easily be shewn,\nby tracing its natural operations on the human mind. By it we are led\nto believe, that we are all miserable and ruined wretches; corrupt and\nexceedingly wicked from our very birth; naturally sinful, and opposed to\nthe will of God in all our actions, words, and thoughts; and so far from\ndeserving the common blessings of life, that if justice had been\ndone us, we should long since have been cast into endless punishment.\nTribulation, distress, and sore trials, are the common lot of mankind,\nespecially the good. \"Whom the Lord loveth he chasteneth.\" This world,\nit tells us, is a wretched, tiresome, and accursed place; a mere sink of\nguilt and misery; and all its enjoyments vanity and vexation of spirit.\nThough by the bye, those who are called sincere and pious Christians\nseem to be as desirous of continuing in it, and tasting the good thing's\nit affords, as the most sensual and worldly-minded sinner. It likewise\ninstils into its followers such a servile fear, and dread of the wrath\nof heaven, that they can neither lie down at night, nor rise in the\nmorning, without first attempting, by intreaty, flattery, and fair\npromises, to appease the Divine anger, and persuade the Almighty to\npermit them to exist in peace. Every accident is a judgement, and a\nprelude to further punishment. Every misfortune that happens to their\nneighbours is a warning to them; and they are liable every moment to be\ncut off by an avenging God, and sent to Hell.\n\nWhile on the one hand, they represent the Deity as their servant,\nto assist them on every occasion, averting every ill they bring upon\nthemselves, and extricating them from every difficulty and distress\nthey plunge themselves into; on the other he is supposed to be a fierce,\nrevengeful tyrant, delighting in cruelty, punishing his creatures for\nthe very sins which he causes them to commit; and creating numberless\nmillions of immortal souls, that could never have offended him, for\nthe express purpose of tormenting them to all eternity. Thus they\nare generally miserable through life, in meditating on death and its\nsupposed consequences.\n\nThe authority of the Bible appears still more doubtful from the\nabsurdities and contradictions it contains; contradictions which all the\nsophistical ingenuity of reverend divines, with their literal meaning\nof this text, and spiritual interpretation of that, can never explain or\nreconcile.\n\nIn the very first chapter of the whole volume, containing an account of\nthe creation, we find an inexplicable difficulty. In Genesis i. 27, 28,\nwe are told, that \"God created man, _male and female_, blessed _them_,\nand said unto _them&c_\". But in ii. 20, we find that \"there was not an\nhelp meet for Adam:\" therefore, ver. 18, \"God said, it is not good that\nman should be alone.\" And, ver. 22, \"he made a woman, and brought her\nunto the man.\"\n\nThe Almighty, according to many parts of the Bible, is a perfect,\nunchangeable being. In Isaiah, he is said to declare, that he is \"not\nas a man, that he should repent.\" But in other places we read of his\nrepenting very frequently. He repented that he had made man. Having\ndetermined to destroy the Israelites, and having slain seventy thousand\nof them, \"he repented of the evil,\" and spared the rest. He told\nHezekiah that \"he should surely die, and not live,\" but immediately\nrepented, and gave him fifteen years longer. Jonah prophesied, in his\nname, that in forty days Nineveh should be overthrown; but the people\nbelieving him (though he did not perform his promise) and forsaking\ntheir sins, he \"repented of the evil that he said he would do unto them,\nand did it not.\"\n\nIn one place it says, \"Our God is a consuming fire;\" and in another,\n\"God is love.\" He is said to be Jealous, revengeful, and angry with the\nwicked every day; and pleased again as often as they repent: possessing\nall the good and evil qualities of man, that unstable, wicked,\nmiserable, and insignificant worm. Notwithstanding all this, he is\nperfectly just, wise, immutable, and can never repent.\n\nThe Christian system, I venture to affirm, has been the cause of\nmore evil in the world, than any other that ever appeared in it. By\ninculcating a belief that the Deity was a terrible God, an inexorable\njudge, taking vengeance on all his enemies; its professors, wishing to\nconform as much as possible to the character and disposition of _their\nGod_, have in all ages acted with the same spirit, and upon the same\nprinciples:\n\n     \"O let this strong, unerring hand,\n     Thy bolts for ever throw;\n     And deal damnation round the land,\n     On each I judge thy foe.\"\n\n\nInspired with the most vindictive hatred to all who do not subscribe to\nthe principles they profess (who are, according to their faith, enemies;\nfor they say, there is no medium or neutrality, \"all who are not for\nus are against us;)\" they have never failed, in any country, and at\nall times, when they had the power, to exercise the most cruel and\ndetestable spirit that ever disgraced human nature. Not contented with\ninsulting, oppressing, enslaving, and butchering the poor heretics here,\nbut most humanely and charitably condemning them to everlasting torments\nhereafter.\n\nDuring the first 320 years of its existence, Christianity occasioned\nthe destruction of many millions of mankind. In the first part of this\nperiod, the Christians were the greatest sufferers; but in the year\n312 Maxentius and his army of 200,000, were most of them drowned in the\nTiber, or slain by Constantine, the Christian emperor; who, in three\ngreat battles, in one of which 100,000 were killed, reduced and put to\ndeath Licinus, the deputy emperor of the East; persecuted the Heathens\nand destroyed their idols, the symbols of their divinities.\n\nIn the twelfth and subsequent centuries, millions of Waldenses and\nProtestants were murdered in the south of France. How many millions lost\ntheir lives in the mad crusades for the recovery of the Holy Land!\nIn Germany and Flanders, in England, Scotland, and Ireland, in South\nAmerica. But I stop, or \"I could a tale unfold, whose lightest word\nwould harrow up the soul,\" chill the blood with horror, and draw forth\ncurses from the grave against the very name of a religion which has been\nmade the pretext for such cruelties.\n\nIndeed, it is impossible to calculate the mischief that has attended\nthe Christian system since its commencement. But, say its advocates, all\nthis was done by Antichrist, or the false church. Which then is the true\nchurch? Not that which persecutes. And what church is that? The\nchurch of Rome? No: for that, after long struggles, no sooner became\nestablished in power, than it persecuted its dissenting sons with all\nthe zeal and barbarity that it had experienced from its enemies. The\nchurch of England? No: for although that separated from the church of\nRome, and rejected many of the errors and corruptions which had crept\ninto it; yet no sooner was it fully established in Great Britain, than\nit very carefully trod over the steps of the mother church, persecuted\nRoman Catholics, and all Dissenters. The Puritans, who fled to this\ncountry for the sake of freedom of conscience and religious liberty,\nwere no sooner settled, than they discovered the same illiberal\npersecuting spirit which drove them hither, and persecuted the Quakers\nin their turn; becoming as corrupt as any of the former churches. Each\nof them, while they were weak and defenceless, suffered by the murderous\nhand of its oppressors; and, when become strong and powerful, persecuted\nand martyred its feebler enemies. And I believe there is not a church in\nChristendom but would, if it could not convert, most gladly destroy\nall its opposers; had it that one essential and only necessary quality,\n_power_. For they affirm, that the world, with all its blessings, are\nnothing but temptations to draw them away from their true interest; and\nthat unbelievers of every kind are their natural implacable enemies.\n\nThe carnal mind, say they, is enmity to God and his people, (themselves)\nand is in continual opposition to every thing good and heavenly; they\nmust then of necessity wage an eternal war against all who do not\nacknowledge their system, as the only sure, guide to heaven.\n\nThe powerful blow which has been aimed at this system of faith by\nPaine's Age of Reason, has created a general and well-founded alarm.\nThat work, to every bigotted or interested follower of Christianity,\nappears in a dreadful light indeed, as it is a direct attack upon their\nfavourite, their dearly-beloved system of gospel faith, which exalts\nthem, in their own opinions, so much above the rest of mankind.\n\nThe Christian theology is so favourable to the pride and vanity of man,\nthat the slightest attempt to overturn it occasions an universal panic\nin its supporters, who immediately display all the ensigns of their\ncause, the pompous, high-sounding anathemas of Scripture, to frighten\nthe bold invader of their a\u0106\u00abrial territories. So far they act\nconsistently; for where they have no weapons or defence from nature\nand reason, fear and hope, though unfounded and delusive, are the only\nexpedients left. By representing the terrors of their law in the most\nhorrid colours, the wretched victim of their designs cries out in the\ndepth of despair, \"Lord, what shall I do to be saved?\" The work is\nthen in a certain way of success; the convert gives himself up to the\ndirection of the church in all things, and is ever after the passive\ntool of its power. These converts are seldom or never made by pure\nreason and sound argument, for these would never answer the purpose; but\nthe passions, which may be driven by every gale that blows, the fickle\nand inconstant passions, are so influenced by the power of false\neloquence in violent declamations and vehement harangues, that the calm,\neven voice of reason is not heard, or is disregarded, amidst the bustle\nof jarring emotions; and the poor frightened wretch catches hold of the\nfirst object that is held out to save him from his fancied perishing and\nundone condition. Without ever once considering whether the profession\nthey embrace is founded in nature and reason, they confide wholly in the\npiety of their spiritual teacher, leave their faith and hope altogether\nin his hands, and trust entirely upon his promises and power. Their\nbelief he can alter or abolish at pleasure; for what he preaches they\nmust adhere to; what he allows they must profess; what he approves must\nbe true.\n\nIn fact, the Christian system has never yet been weighed in the\nimpartial balance of reason, or received a candid trial in the thinking\nworld. Force, fraud, and other unfair means have always been necessarily\nemployed for its establishment. Had it been founded on truth, or\nconsistent with common sense, its advocates would never have refused to\nsubmit it to reason, and the cool, dispassionate judgement of mankind.\nBut they well knew that it could never stand the test, and this would\nbe the certain means of its destruction. They therefore boldly and\npresumptuously tell the world, that it is beyond the reach of human\nreason, which is not competent to judge rightly of it. They confess that\nwe cannot comprehend a great part of it; but at the same time command us\nto believe it, though we cannot understand it.\n\nIt has been the peculiarly honourable lot of Thomas Paine, the firm\nadvocate of truth, the undaunted champion of reason, and the resolute\nand unconquerable enemy of tyranny, bigotry, and prejudice, to open\nthe door to free and impartial enquiry. He has boldly entered the\nfield himself, and taught the world, that no true system of principles,\nhowever sacred they may be held in the public opinion, and however\nstrongly protected and enforced by the terrors of man's vengeance\nhere, and eternal punishment hereafter, is too awful to be canvassed by\nreason, or too sublime to be comprehended by common sense.\n\nThe Christian system, as it is not consistent with reason, is declared\nto be above it; and should be received even if it does not appear clear\nand intelligible to our human capacities.\n\nThis by prohibiting enquiry, effectually prevents detection of falsehood\nand confirmation of truth. The doctrine is received upon trust, upon the\ncredit of our forefathers; because, they taught, or rather said so,\nwe must implicitly believe so, all the remonstrances of reason and\nexperience to the contrary notwithstanding.\n\nThis is certainly a very great absurdity. For there once was a beginning\nto every system or theory in being; and at that beginning it was\nnecessary to exercise reason as the unerring guide to direct in the\nchoice or rejection thereof. If mankind were not only allowed, but\nnecessitated to weigh every doctrine in the infallible balance of\nreason, at any time, why are we not entitled to the same privilege\nat present? Is our reason degenerated? Are our faculties impaired?\nOr rather, are we not far more wise and enlightened than mankind were\ncenturies ago, and much more competent to understand and judge of things\nthan they were? By the practice before mentioned, by that tyranny over\nthe minds of men, which has ever been exercised in despotic states, the\ngrossest falsehoods have been forced upon the world for realities, and\nthe most detestable impositions established and maintained in all the\nstrength and vigour of immutable truth.\n\nBut these arts, how long soever they may prosper, and by whatever\nauthority they may be supported; though they may call to their aid all\nthe powers of superstition and prejudices of education, and be assisted\nby the pride and deceit of hypocritical bigots and mercenary tyrants;\nstill must they finally fall, and sink into contemptuous oblivion. The\npresent state of society seems peculiarly adapted to the advancement\nof truth, and destruction of error. The sun of reason has begun to\nappear, dispelling the thick and almost impenetrable mists of ignorance\nand superstition, illuminating the most secret recesses of the mind,\nand will continue to increase in splendour, till it shine forth in one\nclear, unclouded, and eternal day.\n\nThe writings of modern philosophers have served greatly to illuminate\nthe minds of the present generation. I will here, quote Pope's beautiful\ndescription of that _sublime and heavenly_ religion, which mankind in\na state of nature professed, contrasted with that distorted, gloomy\nreligion which has been imposed on mankind by power and fraud.\n\n     \"Man, like his Maker, saw that all was right,\n     To virtue, in the paths of pleasure, trod,\n     And own'd a father when he own'd a God.\n     Love all the faith, and all th' allegiance then;\n     For Nature knew no light divine in men,\n     No ill could fear in God; and understood\n     A sov'reign being but a sov'reign good.\"\n\n\n     \"Superstition taught the tyrant awe,\n     Then shar'd the tyranny, then lent it aid,\n     And Gods of conq'rors, slaves of subjects made:\n     She, 'midst the lightning's blaze and thunder's sound,\n     When rock'd the mountains, and when groan'd the ground,\n     She taught the weak to bend, the proud to pray,\n     To pow'r unseen, and mightier far than they:\n     She, from the rending earth and bursting skies,\n     Saw Gods descend and fiends infernal rise:\n     Here fix'd the dreadful, there the blest abodes;\n     Fear made her devils, and weak hope her gods;\n     Gods partial, changeful, passionate, unjust,\n     Whose attributes were rage, revenge, or lust;\n     Such as the souls of cowards might conceive,\n     And, form'd like tyrants, tyrants would believe.\n     Zeal, then, not charity, became the guide,\n     And hell was built on spite, and heav'n on pride.\n     Then sacred seeneth ethereal vault no more;\n     Altars grew marble then, and reek'd with gore:\n     Then first the Flamen tasted living food;\n     Next his grim idol smear'd with human blood;\n     With heav'n's own thunders shook the world below;\n     And play'd the god an engine on his foe.\"\n\nFrom an attentive perusal of such liberal, enlightened writers as\nPope, Locke, Hume, &c. who were not interested in forcing any unnatural\nsystems upon mankind, whose only aim was the happiness of the human\nrace, and from my own reflections, I have adopted the following _creed_,\nwhich I here submit to the impartial consideration of my fellow-citizens\nof all denominations.\n\n1. I believe in one God, or first cause, wise, powerful, and good; and\ntoo far above the influence of human actions to be affected by any thing\nthat can be done on earth.\n\n2. I believe in the equality of men by nature (though so different by\naccident) the universal power of conscience, and the unerring authority\nof natural reason.\n\n3. I believe the whole duty of man is comprised in this one great\nrepublican principle--Do just as you would be done unto.--My reasons for\nbelieving thus are, in the first place, that this first 'cause is wise\nand powerful beyond our conception, is clearly evinced in the wonderful\nformation and disposition of nature, exhibited in every thing that we\nhave any perception of. That he is good, the whole creation proves: for\nwe find nothing made but what is useful, beneficial, and conducive to\nthe happiness of the whole. And that he is too far above the reach of\nhuman actions to be affected by any thing that can be done on earth, is\ninferred from nature, reason, and experience: for the only idea that we\ncan form of the Deity is, that he is a perfect, unchangeable being; and\nif we suppose that he so particularly notices the conduct of mankind\nas to be differently affected by their different actions, we must allow\nthat he is an imperfect, changeable being, liable to be pleased or vexed\nat the mere will and pleasure of his creatures, and dependent upon the\nwhim and caprice of _man_.\n\nIn the second place, it appears from the experience of mankind in all\nages, that Nature, in the creation of man, acts impartially and equally;\nbut leaves his talents, disposition, &c. to be regulated by mere\naccidental circumstances. That conscience has an universal power, is\nevident from the dislike and abhorrence, with which all mankind look\nupon actions that tend to the injury of society. And not to believe in\nthe unerring authority of natural reason, would be to accuse the Deity\nof injustice for not creating us capable of distinguishing good from\nevil, and then punishing us for the evil we commit.\n\nIn the third place, that the whole duty of man is comprised in this one\ngreat republican principle, \"Do as you would be done unto,\" has appeared\nso notorious to the world in all ages, that it has been universally\nagreed upon, as the unerring rule of action, and the basis of happiness:\nby the observing of which there can be neither oppression, deceit, or\ninjustice of any kind. The duty of man is his interest; his interest is\nto make himself happy; and the surest and best way of doing this is to\npromote the prosperity of the whole.\n\nFinally, that system of religion which contradicts itself, cannot be\nwholly true.--That which is not consistent with reason, or agreeable to\nthe order of nature, must be false, as different from the will of the\nDeity, displayed in all his works:--And, that which tends to promote\ndiscord, pride, and deceit, is prejudicial to society, and ought to be\ndiscountenanced and opposed by every good man.\n\n\n\n\nON MIRACULOUS CONVERSIONS.\n\n\nIt appears to be the general opinion among the learned, that all matter\nis, more or less, in a continual state of transmutation; that there is a\nperpetual repulsion and attraction in nature. It is also the opinion of\nmany philosophers, that the human mind is never quite stationary.\n\nThat locality, early habits, examples, affections, and associations have\nthe greatest effect in forming the characters and opinions of men, is\nevident to our senses; and that after the character may be considered\nto be formed, a contrary course of habits, &c. of equally long or longer\ncontinuance will generally produce a contrary character.\n\nEvery attentive observer must perceive, that we sometimes dislike and\nentertain an unfavourable opinion of what we at another time approve and\ncordially agree to. To a cursory examiner these alterations may appear\nto take place arbitrarily: but to one acquainted with the philosophy\nof the human mind, accustomed minutely to trace the different links and\nassociations which bias our ideas, they will appear, so far from being\narbitrary or supernatural, to be perfectly natural and agreeable to\nthe wise order of things. It would seem that most parties agree to the\nreasons given by the learned for such alterations, &c., except they be\nin matters of religion; here each party abandons the usual methods of\nphilosophising, and has recourse to the supernatural interference of\ndivine agency.\n\nThat extraordinary instances of conversion from vice to virtue, from\nerror to truth, sometimes take place, for which the most profound and\nsubtle reasoners fail to give satisfactory causes, is most readily\ngranted; but still it may be said, that our not being able to trace a\nnatural cause is no proof of there being none; for past experience has\nabundantly proved to the world the folly of such kind of inferences.\nMany things in science and philosophy are now even demonstrable, that\nformerly were, with equally good reason, considered to be miraculous or\nsupernatural.\n\nThere are many reasons for considering the religious conversions not\nsupernatural. There are no human criteria to determine when they are\nfrom God and when they are not. So many and so frequent impositions and\ndeceptions take place, that there is no distinguishing the false from\nthe true.\n\nThese enlightenments are equally claimed by every sect, however\ndifferent in opinion. Now, supposing them to be from God, we are under\nthe necessity of believing that there can be only one sect which can\nreally have them; for it would be absurd to suppose the Immutable\nCreator of all things would inspire his creatures to believe, as true,\nopposite and different doctrines; and the confining of the divine\ninfluence to one sect only, certainly appears to be partial and\narbitrary, and contrary to the saying, that \"God is no respecter of\npersons.\"\n\nPeople professing to be converted can never give a satisfactory\nexplanation of their state, either to others or themselves, so as to do\naway all apprehension that they may not be actuated by impulse, fear,\naffections, &c., with a variety of other natural causes which every day\nmake astonishing alterations in the minds of men.\n\nWe sometimes meet with individuals who at one time considered themselves\nto be inspired, and shewed every outward sign, and afterwards declare\nthey conceive they never were.\n\nSudden and extraordinary changes frequently take place for the\nworse; but these are never accounted as supernatural. It appears that\nconversions most frequently take place after some circumstances which\nnaturally have a tendency to fix the attention, soften the affections,\naffect the passions, and subdue the will; such as attending religious\ndiscourses, the deathbed of a friend, extreme pain, poverty, and\ndistress, &c. Now, may not these be said to account for the first\nnatural link? Then why should the rest of the chain be miraculous? If\nthese observations were untrue, we might expect to find conversions\noccur as frequently among one sort of society as among another; but that\nis not the case.\n\nIt is observable in religious as well as in other operations of the\nmind, that those alterations which are the most sudden and vehement, are\ngenerally more transient than those which take place more gradually and\nafter accountable associations.\n\nWe might naturally expect that those divinely inspired would be superior\nto the weaknesses of passion and imperfections of nature incidental to\nothers; but our converts appear not to be. These supernatural affections\nare unattended with any discernibly supernatural effects; the possessors\nof them never perform miracles!\n\nFrom these observations it is presumed, that there is abundant reason\nfor apprehending that those conversions termed supernatural are nothing\nmore than nature acting upon the mind of man, agreeably to those wise\nand immutable laws laid down by the adorable Maker of all things; and\nthe reason of our terming them miraculous is, because we are unable with\nour weak faculties to trace the wonderful concatenations, and view the\ninfinite variety of shades of which the intellectual part of man is\nsusceptible. At the same time it is confessed, that it being a matter of\ninternal feeling, and what cannot perhaps be demonstrated either way, no\narguments on the subject can be hoped of any material benefit, either to\nthe person who supposes himself to have it, but cannot explain it, or to\nhim that has it not, and cannot conceive it.\n\nBristol,\n\nTHEOPHILANTHROPIST.\n\nFeb. 18,1819.\n\n\n\n\n\nA FEW IDEAS ON THE CHRISTIAN RELIGION.\n\n\nIt appears, that at least 99 persons in 100 take their religious\nopinions from their parents, and according to education, &c. without\never afterwards examining for themselves. Now, as this belief arises\nfrom causes that are variable and quite independent of the believers,\nit follows, that there is no security whatever for its being true, the\nchance being always against it: consequently, such persons' opinions are\nof no weight in the dispute.\n\nA due attention to this consideration will, it is presumed, render the\nnumber of real believers and unbelievers in Christian countries much\nless unequal than at first we may be inclined to suppose.\n\nThe evidence for Christianity is founded on probabilities by a process\nof reasoning, not being intuitive or self-evident. The contrary of its\nbeing true can easily be conceived and does not imply a contradiction.\n\nOwing to the different constitutions of the human mind, there always\nis, more or less, a certain difference of opinion upon all subjects in\nproportion to their want of self-evident proof. Then, when a subject\nconfessedly has it not, ought we to expect from it those universal\nresults which it could only produce by having it?\n\nThat there should be many who are not satisfied with the evidence of\nthe Christian religion is not to be wondered at, since it is not of\nthat nature to produce universal acquiescence. Where then can be the\npropriety of inveighing so bitterly against some for rejecting what,\naccording to the nature of things, all cannot be expected to receive?\nAssuredly, the sin of doubting must be proportional to the evidence;\nthen why should we attach the same punishment for disbelieving things\nthat are not self-evident as we do for things that are?\n\nWith regard to the assertions, that \"'tis their pride prevents their\nbelief, that they make a Deity of their reason, and put themselves\nin opposition to Heaven,\" &c. it may be seriously asked, Are these\nassertors sincere in what they say, or is it merely spleen they, or any\none, for an instant conceive it to be possible for a man in his\nsenses, who has any idea of his Maker, or of himself, and is so deeply\ninterested in the subject, to act in such a way?\n\nThere may be some reason for considering that doctrine to be false which\nmight cause us to think existence a curse, rather than a blessing, and\nto entertain views inconsistent with the Divine Nature.\n\nIf the orthodox opinions be correct, how few among professors really\nprofess! How small a proportion of mankind profess at all! It follows,\naccording to even probability, that the number of the saved will be\nextremely small in proportion to that which is lost. Then, when a child\nis born, according to the laws of chances, there are very great odds\nagainst its being saved. Query, Whether it be a blessing to be born, to\nrun any risk at all of endless misery, even were they very contrary of\nwhat they appear to be, greatly in favour of everlasting bliss?\n\nBristol,\n\nTHEOPHILANTHROPIST.\n\nFeb. 18,1810.\n\n\n\n\nDEISM EXAMINED\n\nBy A Christian\n\n\nIt has often been said, that if Christianity is not competent to\nwithstand the test of reason, it ought to fall.\n\nTo this opinion I willingly subscribe; and so confident am I of our\nsucceeding against our adversaries, the Deists, that I am for truly\nputting Christianity to this trial. That is, I would that there should\nbe allowed as perfectly free discussion in all theological matters,\nthat the \"Age of Reason,\" and other works of a similar nature, should be\nallowed to be published. Let the enemies of our religion bring forward\ntheir objections as fast as they like; have we not, or our part, a ready\nrefutation for every one of them?\n\nThe Deists, I know, have strongly contended, that many actions recorded\nin the Bible, said to have been done by the express command of God, are\nshocking to humanity, and in contradiction to all our ideas of moral\njustice. Such as putting whole nations to the sword; sparing neither age\nnor infancy; utterly destroying men, women, and children; leaving not a\nsoul to breathe, &c. &c. But does not the Bishop of Llandaff reconcile\nthis seeming incongruity, and vindicate the morality of the sacred\nwritings by explaining, that, as the Almighty constantly superintends\nall the actions of nature, and in so doing permits, or rather causes\nsmiling infants so to be swallowed up by earthquakes, or destroyed by\nother natural means; it is evident that these shocking transactions (as\nthey are called) recorded in the Bible, do not militate in the least\nagainst the character of the Deity. The unbelievers certainly may bring\na puerile argument against this profound assertion of the Bishop's;\nbut the Christian who truly appreciates the real value of an unwavering\n_faith_, will have for such argument a thorough contempt, even before he\nreads it. They may tell us, if they choose, that nature being actuated\nby general and unvarying laws, it is not to be supposed the Almighty, in\norder to save a human creature, will perform a miracle. Or (to state\nthe case more particularly) if a society of human beings will be so\nunthinking and imprudent, as to make their residence at the bottom of\nMount Vesuvius, or Etna, that the Creator will partially suspend the\nlaws of nature, in order that the burning lavas may not overwhelm them\nin destruction; or, that if mortals will be so presumptuous as to\nbuild their dwellings on the site of former desolations, as Lisbon for\ninstance, that the Almighty will interpose, in order to prevent the\nrecurrence of another earthquake; or that God will in any case partially\nsuspend the eternal laws of the universe, in order to preserve a mortal\nthat may be accidentally liable to be destroyed by their effects. They\nmay tell us all this if they choose, and likewise, that this is quite\nanother thing, to an express command from God himself to one set of\nhuman beings to annihilate another.--Thus we refute it all: such\narguments are built on _human reason_, which it behoves every pious\nChristian to distrust!\n\nLet them assert, that Jesus Christ himself, (if there was such a\nperson) has proved the delusion he laboured under, since he actually and\ndistinctly predicted, in more places than one, that his second coming\nwould be in the days of the last surviving apostles, and that the\napostles themselves sufficiently shew by their writings, that such was\ntheir opinion. Let them descant upon the description of his coming in\nthe clouds (as related in the gospel) with the trumpets sounding before\nhim, and call it a mere representation of human pageantry, and unworthy\nof being imputed to the Almighty Creator, who has millions of millions\nof worlds at his command! We thus refute the first part of this\nmisrepresentation. Jesus, after predicting the destruction of Jerusalem,\nas we find it now related, speaks of his second coming, and gives a\ndescription how he will appear in the clouds, with the angels sounding\ntheir trumpets before him, &c. &c. and then continues thus: \"Verily\nI say unto you, _this generation shall not pass away, till all these\nthings be fulfilled._\" Now it is evident, that this last verse can\nonly allude to the destruction of Jerusalem, and that the passage is\nmisplaced by many sentences. It is true, we have no vouchers for this,\nnor can we perceive what instance there could have been for any one\nto have made the alteration; but as more than seventeen centuries have\nrevolved since the death of Christ, and no second coming yet taken\nplace, we are fully justified in maintaining the passage to be\nmisplaced.\n\nThe Deists accuse us of all along suppressing their works, and\ncertainly, in this respect, I must acknowledge we have acted unfairly.\nThey say that most of the ancient productions on their side the\nquestion are lost; while the answers to them are still extant. From this\ncircumstance they infer, designing and superstitious monks and priests,\nin order to remove every thing out of the way that might militate\nagainst their doctrine, destroyed all the writings of their opponents,\nwhile they carefully preserved those of their own party. It is likewise\naffirmed, the book entitled the Age of Reason, is a more formidable\nenemy to Christianity than any work ever before published, and\nthreatens, should it become popular, to shake its flimsy fabric (for\nthus they speak of our religion) to its very foundation; that the charge\nof blasphemy is brought against it to suppress it, solely from fear of\nthis consequence, and that our oft repeated assertion, \"if Christianity\ncannot withstand the test of reason it ought to fall,\" is a mere\nmockery, for, in fact, we fully prove our intention is, never to bring\nour doctrine to such a tribunal. I am very sorry that this last charge\nagainst us is not altogether unfounded. Why should not the arguments of\nour opponents be allowed to be published? their authors would very\nsoon, I am fully persuaded, meet with a total discomfiture, and find our\nPolemics more than competent to justify their own cause.\n\nEvery one knows that Mr. Paine was illiterate, that is, he only knew his\nown language perfectly, and had a smattering of French. Now, have we\nnot bishops, deacons, lecturers, curates, &c. who are acquainted with\nHebrew, Greek, Syriac, Arabic, Latin, and several other tongues, living\nas well as dead; and surely, it would be strange, if, with all\nthis various learning, aided by their laborious researches into the\nantiquated writings of the primitive Christians, (those credible\nattesters of _miracles and witchcraft_,) that they should not be able to\noverturn such a paltry antagonist as Thomas Paine; who, alas! made use\nof no other weapon but _human reason_; who ridiculed _Faith_ as a mere\n_chimera_; and maintained, that a strict observance of _moral virtue_\nconstituted the only worship that was in _reality_ pleasing to the\nDeity. Physiologists have asserted, I know, that the human brain is only\ncapable of a certain degree of active energy, and that every additional\ntalent we may acquire must be gained at the expence of all the other\npowers; and that, consequently, he who is familiar with a variety of\nlanguages cannot possibly think very profoundly in any, the whole of\nhis intellect being absorbed, and the pure ideal part of it absolutely\nextinguished, in the complicated matter of grammatical construction, and\nthe endless labour of committing to memory the various characters and\ninnumerable quantity of words necessary for obtaining such knowledge. On\nthe other hand, it is boldly averred, that he who knows his own language\nperfectly, and no other, may become, as it were, in his very essence,\na compound of thought and reflection, capable of drawing, from the\nluminous stores of his own understanding alone, arguments that shall put\nto flight all the scholastic quibbling of the mere Christian linguist,\ncausing the gloom engendered by his subtilties to vanish like mist\nbefore the sun.\n\nThe Deists accuse us of disturbing the last moments of the virtuous, and\nterrifying their imaginations with the prospect of eternal damnation.\nThey say, that when such infatuated persons (whose bodily weakness\nrenders them more than childish) become overwhelmed with the dreadful\npicture, and give way to the weakness of humanity, that we then infer,\nthey had a proper sense of the enormity of their guilt before they died;\nand that we then exclaim, in the gloomy pomposity of the fanatic Young,\n\n     \"Men may live fools, but fools they cannot die!\"\n\nThis quotation, when applied to the case in question, the Deists\nmaintain to be unjust, and are for making a new reading, as being rather\nmore applicable, viz.\n\n     \"Men may live wisely, but fools they often die!\"\n\n\"Shame!\" the Deists cry, \"forbear to disturb the departing moralist with\nyour strange dogmas! His sole trust is in his Creator, therefore let his\nlast hours be spent in peace! Your interference is useless, and as it\nadds to the sufferings of expiring humanity, may well be termed impious\nand cruel. And further, what conviction can be gained from making public\nthe imbecile and terror-extorted confessions made by the dying; for as\nRousseau rightly observes, it is 'our reason that determines our\nbelief, and when, through sickness, that faintly becomes impaired, what\ndependence can be placed on any opinion we may then adopt?'\" All this\nseems at the first glance very striking and imposing, but is easily\nrefuted. I shall confine myself, however, to only answering the latter\npart of the above. I maintain, then, that even shouting our dogmas in\nthe ears of the dying,1 and thereby disturbing their last moments, is\na mere trifle, when put in competition with the eternal advantages\nthat may by this means accrue to their souls. It is well known, that\nChristians formerly, more generally than at present, did not scruple\nto compel men to become converts; and when the heretics, as they were\ntermed, obstinately held out, they actually burnt them for _the love\nof Christ!_ This manner of proceeding Dr. Paley has, in some measure,\njustified, 2 by affirming, that as the salvation of the soul is a matter\nof infinitely more importance than the well-being of the body, so these\n_converters_, who actually believed salvation to exclusively depend on\nthe reception of their dogmas, may be said to be in some sort excusable,\nfor endeavouring by all the means within their power to save a man's\nsoul, though his body, in consequence, might be devoted to the flames.\n\n     1 Vide Life of M. de Voltaire.\n\n     2 Vide Haley's Evidences of Christianity, Part III. Chap.\n     vii.\n\n\nSome, I know, would go further, and urge, that even the burning of\nthose who _were_ converted by the threats of the holy fathers, was\nnot impolitic, since it may be justified as the above principle, of\npreferring the welfare of the soul to that of the body. For might not\na new-made convert, made so against the evidence of his own reason,\nrecant, and thus render all the pious zeal of those _soul-preservers_\nquite abortive? Nothing more likely, and therefore to make sure of his\neternal felicity, they were equally excusable in committing him to\nthe flames. A similar principle influenced the pious Monk towards the\nunfortunate Jew, as related in a well-known but somewhat ancient story,\nconcluding with these lines:\n\n     \"Drag, drag me out--I freeze--I die.\"\n     \"Your peace, my friend, is made on high;\n     Full absolution here I give;\n     Saint Peter will your soul receive:\n     Wash'd clean from sin, and duly shriven,\n     New converts always go to heaven;\n     No hour for death so fit as this;\n     Thus, thus I launch you into bliss!\"\n     So said--the Father in a trice\n     His convert launch'd beneath the ice.\n\n\nBut enough of this bringing forward accusations and objections of the\nDeists, and answering them myself. Let them be brought against us in\nthe regular way, and we will readily refute them. In fact, there will\nbe some novelty in such an occupation to many of our divines, who\nhave passed many years in the continued sameness of preaching to\ncongregations who are much too passive and obedient ever to dissent a\nsingle syllable from the doctrine laid down. It is now several years\nsince our Doctors of Divinity really exerted their talents, viz.\never since the first publicacation of the Age of Reason. I think it\ndownright inconsistency for our authorities to prosecute those who\npublish works of this kind, seeing those works absolutely benefit\nChristianity. For did not the above production give rise to innumerable\nanswers, each of which was sufficient in itself, to prove the divine\norigin and infalibillity of the sacred Scriptures! Read Bishop Watson's\nApology for the Bible, for instance, a work _replete with genius_;\na work which will confer lasting honour on its reverend author; and\nwherein we cannot perceive the _least traces_ of what our adversaries\nterm _priestcraft_, and not a _single sentence_ which may be called _a\nquibble_. Another answer to the Age of Reason, by a _wit_, named Robert\nThompson, also deserves to be made honourable mention of, as being\nneither _scurrilous nor contemptible_; as does likewise an answer, by a\nlayman of the name of Padman, a work of vast _profundity_, and in which\nthere is not to be found any _perversion or pitiful misrepresentation of\npassages_ in Mr. Paine's book. Should these two last gentlemen be\nstill in existence, and chance to peruse this, they will be extremely\ngrateful, I am sure, for my thus noticing them; but they may reserve all\nthanks, for the encomiums I have passed upon them are nothing more than\ntheir real deserts. 1 But to conclude. Seeing, I say, that deistical\nworks are beneficial to our holy and only true religion, by making\nits ministers exert their talents, let them be printed and freely\ncirculated, and in so doing we shall no longer lay under the vile odium\nof being oppressors and persecutors for righteousness sake.\n\nA firm Believer in the only true God, and a future state of Retribution.\n\nLondon,\n\nJan. 30, 1819.\n\n     1 There is also a Mr. S. Thompson, a member of the sect\n     called \"Free Thinking Christians,\" who in a work entitled\n     \"Evidences of Revealed Religion on a new Plan,\" has\n     attempted to answer some of the objections of Mr. Paine; but\n     as his arguments, though said to be quite inconclusive, have\n     too much the appearance of human reason, I have not thought\n     proper to mention him as a person who has much benefited our\n     cause; and especially as I understand that \"implicit faith\"\n     forms no part of the creed of the above sect.\n\n\nTHE END.","title":"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","tradition":"scripture-revelation","translated_text":null,"word_count":8384}