A Discourse at the Society of Theophilanthropists
RELIGION has two principal enemies, Fanaticism and Infidelity, or that which is called Atheism. The first requires to be combated by reason and morality, the other by natural philosophy.
The existence of a God is the first dogma of the Theophilanthropists. It
is upon this subject that I solicit your attention; for though it has
been often treated of, and that most sublimely, the subject is
inexhaustible; and there will always remain something to be said that
has not been before advanced. I go therefore to open the subject, and to
crave your attention to the end.
The universe is the bible of a true Theophilanthropist. It is there that he reads of God. It is there that the proofs of his existence are to be sought and to be found. As to written or printed books, by whatever name they are called, they are the works of man’s hands, and carry no evidence in themselves that God is the author of any of them. It must be in something that man could not make that we must seek evidence for our belief, and that something is the universe, the true Bible – the inimitable work of God.
Contemplating the universe, the whole system of creation, in this point
of light, we shall discover, that all that which is called natural
philosophy is properly a divine study. It is the study of God through
his works. It is the best study, by which we can arrive at a knowledge
of his existence, and the only one by which we can gain a glimpse of his
Do we want to contemplate his power? We see it in the immensity of the
Creation. Do we want to contemplate his wisdom? We see it in the
unchangeable order by which the incomprehensible WHOLE is governed. Do
we want to contemplate his munificence? We see it in the abundance with
which he fills the earth. Do we want to contemplate his mercy? We see it
in his not withholding that abundance even from the unthankful. In fine,
do we want to know what GOD is? Search not written or printed books, but
the Scripture called the
It has been the error of the schools to teach astronomy, and all the
other sciences, and subjects of natural philosophy, as accomplishments
only; whereas they should be taught theologically, or with reference to
the Being who is the author
of them: for all the principles of science are of divine origin. Man
cannot make, or invent, or contrive principles: he can only discover
them; and he ought to look through the discovery to the author.
When we examine an extraordinary piece of machinery, an astonishing pile
of architecture, a well executed statue, or an highly finished painting,
where life and action are imitated, and habit only prevents our
mistaking a surface of light and shade for cubical solidity, our ideas
are naturally led to think of the extensive genius and talents of the
When we study the elements of geometry, we think of Euclid. When we
speak of gravitation, we think of Newton. How then is it, that when we
study the works of God in the creation, we stop short, and do not think
of GOD? It is from the error of the schools in having taught those
subjects as accomplishments only, and thereby separated the study of
them from the Being who is
the author of them.
The schools have made the study of theology to consist in the study of
opinions in written or printed books; whereas theology should be studied
in the works or books of the creation. The study of theology in books of
opinions has often produced fanatism, rancour, and cruelty of temper;
and from hence have proceeded the numerous persecutions, the fanatical
quarrels, the religious burnings and massacres, that have desolated
But the study of theology in the works of the creation produces a direct
contrary effect. The mind becomes at once enlightened and serene, a copy
of the scene it beholds: information and adoration go hand in hand; and
all the social faculties become enlarged.
The evil that has resulted from the error of the schools, in teaching
natural philosophy as an accomplishment only, has been that of
generating in the pupils a species of Atheism. Instead of looking
through the works of creation to the Creator himself, they stop short,
and employ the knowledge they acquire to create doubts of his existence.
They labor with studied ingenuity to ascribe everything they behold to
innate properties of matter, and jump over all the rest by saying, that
matter is eternal.
Let us examine this subject; it is worth examining; for if we examine it
through all its cases, the result will be, that the existence of a
SUPERIOR CAUSE, or that which man calls GOD, will be discoverable by
In the first place, admitting matter to have properties, as we see it has, the question still remains, how came matter by those properties? To this they will answer, that matter possessed those properties eternally. This is not solution, but assertion; and to deny it is equally as impossible of proof as to assert it.
It is then necessary to go further; and therefore I say, – if there
exist a circumstance that is not
a property of matter, and without which the universe, or to speak in a
limited degree, the solar system composed of planets and a sun, could
not exist a moment, all the arguments of Atheism, drawn from properties
of matter, and applied to account for the universe, will be overthrown,
and the existence of a superior cause, or that which man calls God,
becomes discoverable, as is before said, by natural philosophy.
I go now to show that such a circumstance exists, and what it is.
The universe is composed of matter, and, as a system, is sustained by
motion. Motion is not a property
of matter, and without this motion, the solar system could not exist.
Were motion a property of matter, that undiscovered and undiscoverable
thing called perpetual motion would establish itself.
It is because motion is not a property of matter, that perpetual motion
is an impossibility in the hand of every being but that of the Creator
of motion. When the pretenders to Atheism can produce perpetual motion,
and not till then, they may expect to be credited.
The natural state of matter, as to place, is a state of rest. Motion, or
change of place, is the effect of an external cause acting upon matter.
As to that faculty of matter that is called gravitation, it is the
influence which two or more bodies have reciprocally on each other to
unite and be at rest. Everything which has hitherto been discovered,
with respect to the motion of the planets in the system, relates only to
the laws by which motion acts, and not to the cause of motion.
Gravitation, so far from being the cause of motion to the planets that
compose the solar system, would be the destruction of the solar system,
were revolutionary motion to cease; for as the action of spinning
upholds a top, the revolutionary motion upholds the planets in their
orbits, and prevents them from gravitating and forming one mass with the
sun. In one sense of the word, philosophy knows, and atheism says, that
matter is in perpetual motion.
But the motion here meant refers to the state of matter, and that only
on the surface of the earth. It is either decomposition, which is
continually destroying the form of bodies of matter, or recomposition,
which renews that matter in the same or another form, as the
decomposition of animal or vegetable substances enter into the
composition of other bodies.
But the motion that upholds the solar system is of an entire different
kind, and is not a property of matter. It operates also to an entire
different effect. It operates to
perpetual preservation, and to prevent
any change in the state of
Giving then to matter all the properties which philosophy knows it has,
or all that atheism ascribes to it, and can prove, and even supposing
matter to be eternal, it will not account for the system of the
universe, or of the solar system, because it will not account for
motion, and it is motion that preserves it.
When, therefore, we discover a circumstance of such immense importance,
that without it the universe could not exist, and for which neither
matter, nor any nor all the properties can account, we are by necessity
forced into the rational conformable belief of the existence of a cause
superior to matter, and that cause man calls GOD.
As to that which is called nature, it is no other than the laws by which
motion and action of every kind, with respect to unintelligible matter,
are regulated. And when we speak of looking through nature up to
nature’s God, we speak philosophically the same rational language as
when we speak of looking through human laws up to the power that
God is the power of first cause, nature is the law, and matter is the
subject acted upon.
But infidelity, by ascribing every phenomenon to properties of matter,
conceives a system for which it cannot account, and yet it pretends to
demonstration. It reasons from what it sees on the surface of the earth,
but it does not carry itself on the solar system existing by motion.
It sees upon the surface a perpetual decomposition and recomposition of
matter. It sees that an oak produces an acorn, an acorn an oak, a bird
an egg, an egg a bird, and so on. In things of this kind it sees
something which it calls a natural cause, but none of the causes it sees
is the cause of that motion which preserves the solar system.
Let us contemplate this wonderful and stupendous system consisting of
matter, and existing by motion. It is not matter in a state of rest, nor
in a state of decomposition or recomposition. It is matter systematized
in perpetual orbicular or circular motion. As a system that motion is
the life of it: as animation is life to an animal body, deprive the
system of motion, and, as a system, it must expire.
Who then breathed into the system the life of motion? What power
impelled the planets to move, since motion is not a property of the
matter of which they are composed? If we contemplate the immense
velocity of this motion, our wonder becomes increased, and our adoration
enlarges itself in the same proportion.
To instance only one of the planets, that of the earth we inhabit, its
distance from the sun, the centre of the orbits of all the planets, is,
according to observations of the transit of the planet Venus, about one
hundred million miles; consequently, the diameter of the orbit, or
circle in which the earth moves round the sun, is double that distance;
and the measure of the circumference of the orbit, taken as three times
its diameter, is six hundred million miles. The earth performs this
voyage in three hundred and sixty-five days and some hours, and
consequently moves at the rate of more than one million six hundred
thousand miles every twenty-four hours.
Where will infidelity, where will Atheism, find cause for this
astonishing velocity of motion, never ceasing, never varying, and which
is the preservation of the earth in its orbit? It is not by reasoning
from an acorn to an oak, from an egg to a bird, or from any change in
the state of matter on the surface of the earth, that this can be
Its cause is not to be found in matter, nor in anything we call nature.
The Atheist who affects to reason, and the fanatic who rejects reason,
plunge themselves alike into inextricable difficulties.
The one perverts the sublime and enlightening study of natural
philosophy into a deformity of absurdities by not reasoning to the end.
The other loses himself in the obscurity of metaphysical theories, and
dishonors the Creator, by treating the study of his works with contempt.
The one is a half-rational of whom there is some hope, the other a
visionary to whom we must be charitable.
When at first thought we think of a Creator, our ideas appear to us
undefined and confused; but if we reason philosophically, those ideas
can be easily arranged and simplified.
It is a Being whose power is
equal to his will.
Observe the nature of the will of man. It is of an infinite quality. We
cannot conceive the possibility of limits to the will. Observe, on the
other hand, how exceedingly limited is his power of acting compared with
the nature of his will. Suppose the power equal to the will, and man
would be a God. He would will himself eternal, and be so. He could will
a creation, and could make it.
In this progressive reasoning, we see in the nature of the will of man
half of that which we conceive in thinking of God; add the other half,
and we have the whole idea of a Being who could make the universe, and
sustain it by perpetual motion; because he could create that motion.
We know nothing of the capacity of the will of animals, but we know a
great deal of the difference of their powers. For example, how numerous
are the degrees, and bow immense is the difference of power, from a mite
to a man.
Since then everything we see below us shows a progression of power,
where is the difficulty in supposing that there is,
at the summit of all things,
a Being in whom an infinity of power unites with the infinity of the
will. When this simple idea presents itself to our mind, we have the
idea of a perfect Being, that man calls God.
It is comfortable to live under the belief of the existence of an infinite protecting power; and it is an addition to that comfort to know that such a belief is not a mere conceit of the imagination, as many of the theories that is called religious are; nor a belief founded only on tradition or received opinion; but is a belief deducible by the action of reason upon the things that compose the system of the universe; a belief arising out of visible facts: and so demonstrable is the truth of this belief, that if no such belief had existed, the persons who now controvert it would have been the persons who would have produced and propagated it; because by beginning to reason they would have been led to reason progressively to the end, and thereby have discovered that matter and the properties it has will not account for the system of the universe, and that there must necessarily be a superior cause.
It was the excess to which imaginary systems of religion had been
carried, and the intolerance, persecutions, burnings and massacres they
occasioned, that first induced certain persons to propagate infidelity;
thinking, that upon the whole it was better not to believe at all than
to believe a multitude of things and complicated creeds that occasioned
so much mischief in the world.
But those days are past, persecution hath ceased, and the antidote then set up against it has no longer even the shadow of apology. We profess, and we proclaim in peace, the pure, unmixed, comfortable, and rational belief of a God, as manifested to us in the universe. We do this without any apprehension of that belief being made a cause of persecution as other beliefs have been, or of suffering persecution ourselves. To God, and not to man, are all men to account for their belief.
It has been well observed, at the first institution of this Society,
that the dogmas it professes to believe are from the commencement of the
world; that they are not novelties, but are confessedly the basis of all
systems of religion, however numerous and contradictory they may be.
All men in the outset of the religion they profess are
Theophilanthropists. It is impossible to form any system of religion
without building upon those principles, and therefore they are not
sectarian principles, unless we suppose a sect composed of all the
I have said in the course of this discourse, that the study of natural
philosophy is a divine study, because it is the study of the works of
God in the creation. If we consider theology upon this ground, what an
extensive field of improvement in things both divine and human opens
itself before us!
All the principles of science are of divine origin. It was not man that
invented the principles on which astronomy, and every branch of
mathematics, are founded and studied. It was not man that gave
properties to the circle and the triangle. Those principles are eternal
We see in them the unchangeable nature of the Divinity. We see in them
immortality, an immortality existing after the material figures that
express those properties are dissolved in dust.
The Society is at present in its infancy, and its means are small; but I
wish to hold in view the subject I allude to, and instead of teaching
the philosophical branches of learning as ornamental accomplishments
only, as they have hitherto been taught, to teach them in a manner that
shall combine theological knowledge with scientific instruction.
To do this to the best advantage, some instruments will be necessary,
for the purpose of explanation, of which the Society is not yet
possessed. But as the views of this Society extend to public good as
well as to that of the individual, and as its principles can have no
enemies, means may be devised to procure them.
If we unite to the present instruction a series of lectures on the ground I have mentioned, we shall, in the first place, render theology the most delightful and entertaining of all studies. In the next place we shall give scientific instruction to those who could not otherwise obtain it. The mechanic of every profession will there be taught the mathematical principles necessary to render him a proficient in his art; the cultivator will there see developed the principles of vegetation; while, at the same time, they will be led to see the hand of God in all these things.
The survey shows a giant step forward for Deism in the fact that it actually uses the word "Deist" and for the very significant raw numbers it shows as representing the number of people who are Deists. In reality, the number of Deists is actually higher than the survey shows because the survey uses an outdated definition of Deist. For a more accurate definition please see our Deism Defined page.
Click here to read the actual survey. (It's in PDF)
One of the reasons the freethinker Giordano Bruno was tortured and murdered by being burned alive by the Catholic Church during the Inquisition was that he said the Universe is eternal and infinite which violates the superstitions in the Bible found in Genesis. This new study vindicates Bruno.
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