I'd like to thank fellow Deists Steve Dowell and Jay Boswell for their hard work in transcribing this important Deist work by Deist pioneer and personal friend of Thomas Paine, Elihu Palmer, and allowing the WUD to use it!

Elihu Palmer was a Presbyterian minister who became blind from the effects of yellow fever. As a Deist, Mr. Palmer did much to advance the cause! With the help of his wife, he gave talks on Deism, wrote and edited a Deist publication called The Prospect and wrote an outstanding book on God, Deism, "revealed" religions, etc. called Principles of Nature which we have below in its entirety.

Elihu Palmer's writing style is similar to Thomas Paine's in that he pulled no punches and was very honest. Regarding Elihu Palmer's writing Thomas Paine had this to say, "I received by Mr. Livingston the letter you wrote me, and the excellent work you have published. I see you have thought deeply on the subject, and expressed your thoughts in a strong and clear style. The hinting and intimating manner of writing that was formerly used on subjects of this kind produced skepticism, but not conviction. It is necessary to be bold."

To read and/or download this book in PDF please click here.

Principles of Nature;
or, A Development of the Moral Causes of Happiness and Misery Among the Human Species

by Elihu Palmer

CONTENTS.

Page.

CHAPTER I.

THE POWER OF INTELLECT, ITS DUTY, AND THE OBSTACLES THAT OPPOSE

  ITS PROGRESS......................................................

5

CHAPTER II.

THEOLOGY AND ITS EFFECTS............................................

10

CHAPTER III.

CHRISTIAN THEOLOGY..................................................

13

CHAPTER IV.

THE BIBLE, OR THE SACRED WRITINGS OF THE JEWS AND

CHRISTIANS.........19

CHAPTER V.

ORIGINAL SIN, ATONEMENT, FAITH, &c. A CHRISTMAS DISCOURSE,

  DELIVERED IN NEW YORK, DEC. 1796..................................

29

CHAPTER VI.

ORIGIN OF THE EARTH.................................................

50

CHAPTER VII.

UNIVERSAL DELUGE....................................................

56

CHAPTER VIII.

CHRISTIAN WONDERS...................................................

60

CHAPTER IX.

IS THE EVIDENCE DRAWN FROM MIRACLES SUFFICIENT TO PROVE THE

  DIVINE ORIGIN OF THE CHRISTIAN RELIGION?..........................

62

CHAPTER X.

PROPHETIC EVIDENCE IN RELATION TO THE DIVINITY OF THE CHRISTIAN

  RELIGION..........................................................

74

CHAPTER XI.

THAT THE IMMORALITY OF THE CHRISTIAN RELIGION PROVES THAT IT IS

  NOT OF DIVINE ORIGIN..............................................

84

CHAPTER XII.

CHRISTIAN MARTYRS, THE CHURCH, OPINIONS OF LEARNED DIVINES..........

95

CHAPTER XIII.

ORIGIN OF MORAL EVIL, AND THE MEANS OF ITS ULTIMATE EXTIRPATION

  FROM THE

EARTH....................................................101

CHAPTER XIV.

INFIDEL

PHILOSOPHY..................................................110

CHAPTER XV.

INQUIRY, ARE THE EVILS INCIDENT TO HUMAN LIFE THE RESULT OF THE

  OPERATION OF THE LAWS OF NATURE; OR, ARE THEY SPECIAL JUDGMENTS

  FROM

GOD?.........................................................115

CHAPTER XVI.

CHRISTIAN

DEVIL.....................................................127

CHAPTER XVII.

DEATH, OR THE DISORGANIZATION OF INTELLIGENT

BEINGS.................136

CHAPTER XVIII.

PROPOSITION, THAT THE WANT OF UNIVERSALITY OF THE CHRISTIAN

  RELIGION DEMONSTRATES THAT IT IS NOT OF DIVINE

ORIGIN.............146

CHAPTER XIX.

THAT MORAL PRINCIPLES ARE NOT FOUNDED UPON THEOLOGICAL IDEAS,

  NOR UPON ANY SECTARIAN MODIFICATION OF THESE IDEAS, BUT UPON A

  BASIS AS IMMORTAL AND INDESTRUCTIBLE AS HUMAN EXISTENCE

ITSELF....153

CHAPTER XX.

UNIVERSAL

BENEVOLENCE...............................................158

CHAPTER XXI.

MOSES, JESUS, AND

MAHOMET...........................................163

CHAPTER XXII.

PREJUDICES..........................................................1

67

CHAPTER XXIII.

MORAL

PRINCIPLE.....................................................173

CHAPTER XXIV.

MATTER AND POWER; ORIGIN OF MOTION; LIBERTY AND

NECESSITY...........181

CHAPTER XXV.

COMMENCEMENT OF THE NINETEENTH CENTURY; CHRISTIANITY; DEISM;

  REASON; SCIENCE; VIRTUE;

HAPPINESS................................192

CHAPTER XXVI.

PHILOSOPHICAL

IMMORTALITY...........................................201

"I'll not be made a soft and dull ey'd fool,

To shake the head, relent and sigh and yield

To Christian intercessors," -- Shakespeare

Preface

"God, to remove his ways from human sense,

Plac'd Heaven from earth so far, that earthly sight,

If it presume, might err in things too high,

And no advantage gain." -- Milton

    The establishment of theological systems, claiming divine

origin, has been among the most destructive causes by which the life

of man has been afflicted. History furnishes an awful picture of the

sad and fatal effects of fanaticism among the nations of the earth;

but history furnishes only the exterior; there is a deeper internal

wound, which superstition has inflicted in the bosom of society,

subversive of all moral sympathy and the fairest traits in the

character of man. The sincerity with which many upright minds are

attached to the Christian religion, can form no substantial objection

against an unqualified investigation into its truth of falsehood. If

it be founded in truth, it will stand the test of every examination -

it will stand the test of all future ages, and become immortal. It is

a point of justice to observe, that this work has been written under

the misfortune and embarrassment of a total loss of sight. This, in

the estimation of candid minds, will form at least a partial apology

for verbal incorrectness, or the want of better arrangement in the

construction of sentences; but it is not offered as constituting any

kind of apology for errors of opinion or principle. On this head the

fullest examination is invited; and, if any one can point out in what

respect the principles herein advanced are inconsistent and

erroneous, the author will be among the first to reject and condemn

them. But this must be done upon the ground of evidence, and not of

authority, as the latter bears no relation to truth. The great moral

and political questions which now agitate the world, cannot be

settled by an appeal to the authority of law books, theological

books, or the decisions of ecclesiastical councils; they rest upon

the broad basis of evidence, and by this principle alone they must be

determined. The circumstance that the author was once a public

speaker in the cause of Christianity, which is here opposed, so far

from forming a reasonable objection against the perusal of this work,

ought to become an additional motive of attention; for it was by a

candid and attentive investigation into the character of revealed

religion, that he became convinced that it was neither true nor

divine. It was, therefore, a duty which he owed to the integrity of

his own mind, and what was deemed the best interests of human

society, to abandon that system, and assume a higher and better

ground - that of Nature, and the immutability of her laws. If any one

should be disposed to censure on this account, let him remember that

there is more honour and much more utility in the relinquishment than

in the retention of errors. The new chapters contained in this

edition are intended to awaken a spirit of philosophic inquiry in

every description of adherents to the ancient regimen, and to induce

them to pass once more in review the religious theories to which they

have been so strongly attached. The principal design of the author,

through the whole of this work, has been to give to moral principle a

basis as durable as time, and as immortal as the specific succession

of human existence; and to render the sentiment of virtue, as far as

possible, independent of all the theological reveries of antiquity.

CHAPTER I.

THE POWER OF INTELLECT, ITS DUTY, AND THE OBSTACLES THAT OPPOSE ITS

PROGRESS.

    The sources of hope and consolation to the human race are to be

sought for in the energy of intellectual powers. To these, every

specific amelioration must bear a constant and invariable reference;

and whatever opposes the progress of such a power, is unquestionably

in most pointed opposition to the best and most important interests

of our species. The organic construction of man induces a strong

conclusion that no limits can possibly be assigned to his moral and

scientific improvements. The question relative to the nature and

substance of the human mind, is of much less consequence than that

which relates to the extent of force and capacity, and the

diversified modes of beneficial application. The strength of human

understanding is incalculable, its keenness of discernment would

ultimately penetrate into every part of nature, were it permitted to

operate with uncontrolled and unqualified freedom. It is because this

sublime principle of man has been constantly the object of the most

scurrilous abuse, and the most detestable invective from

superstition, that his moral existence has been buried in the gulf of

ignorance, and his intellectual powers tarnished by the ferocious and

impure hand of fanaticism. Although we are made capable of sublime

reflections, it has hitherto been deemed a crime to think, and a

still greater crime to speak our thoughts after they have been

conceived. The despotism of the universe had waged war against the

power of the human understanding, and for many ages successfully

combated its efforts, but the natural energy of this immortal

property of human existence was incapable of being controlled by such

extraneous and degrading restraints. It burst the walls of its

prison, explored the earth, discovered the properties of its

component parts, analyzed their natures, and gave to them specific

classification and arrangement. Not content with terrestrial

researches, intellect abandoned the earth, and travelled in quest of

science through the celestial regions. The heavens were explored, the

stars were counted, and the revolutions of the planets subjected to

mathematical calculation. All nature became the theatre of human

action, and man in his unbounded and ardent desire attempted to

embrace the universe. Such was the nature of his powers, such their

strength and fervour, that hopes and anticipations were unqualified

and unlimited. The subordinate objects in the great mass of existence

were decompounded, and the essential peculiarities of their different

natures delineated with astonishing accuracy and wonderful precision.

Situated in the midst of a world of physical wonders, and having made

some progress in the analytical decomposition of material substances,

and the relative position of revolving orbs, man began to turn his

powers to the nice disquisitions of the subtle properties of his

mental existence. Here the force of his faculties was opposed by the

darkness and difficulties of the subject; and superstition, ever

ready to arrest and destroy moral improvement, cast innumerable

difficulties in the way, and the bewildered mind found this part of

the system of nature less accessible than the physical universe,

whose prominent disparities struck the understanding and presented

clear discrimination. The ignorance and barbarism of former ages, it

is said, furnish an awful intimation of the imbecility of our mental

powers, and the hopeless condition of the human race. If thought be

reflected back for the purpose of recognizing through a long night of

time, the miseries and ignorance of the species, there will be found,

no doubt, powerful causes of lamentation; but courage will be

resuscitated when the energy of intellect is displayed, and the

improvement of the world, which has been already made, shall be

clearly exhibited to view. It is not sufficient that man acknowledge

the possession of his intellectual powers, it is also necessary that

these powers should be developed, and their force directed to the

discovery of direct principle, and the useful application of it to

social life; errors, evils, and vices, every where exist, and by

these the world has been rendered continually wretched, and the

history of mankind furnishes the dreadful lessons, and shocks the

sensibility of every human being. The savage ferocity of despotism

has destroyed the harmony of society; the unrelenting cruelty of

superstition has cut asunder the finest fibres that ever concreted

the hearts of intelligent beings. It has buried beneath its gloomy

vale all the moral properties of our existence, and entombed in the

grave of ignorance and terror, the most sublime energies, and the

purest affections of the human mind. An important duty is therefore

imposed upon intellect, and a departure from its faithful performance

should be ranked among the crimes which have most disgraced and

injured the felicity of the world. If the few philanthropists who

have embarked in the cause of humanity, have not been adequately

rewarded, it is, nevertheless, true, that the principle and force of

duty remain the same, unbroken and incapable of being abrogated. It

is the discovery and propagation of truth which ought to engage the

attention of man, and call forth the powerful activity of his mind.

    The nature of ancient institutions, instead of forming a reason

against the activity of mind, should be considered as constituting a

double stimulus; these institutions are such a complete abandonment

of every just and correct principle; they have been so destructive in

their operation and effects, that nothing but the strong and

energetic movement of the human understanding will be capable of

subverting them. The whole earth has been made the wretched abode of

ignorance and misery; and to priests and tyrants these dreadful

effects are to be attributed. These are the privileged monsters who

have subjugated the earth, destroyed the peace and industry of

society, and committed the most atrocious of all robberies; that

which had robbed human nature of its intellectual property, leaving

all in a state of waste and barrenness. Moses, Zoroaster, Jesus, and

Mahomet, are names celebrated in history; but what are they

celebrated for? Have their institutions softened the savage ferocity

of man? Have they developed a clear system of principle, either

moral, scientific, or philosophical? Have they encouraged the free

and unqualified operation of intellect, or, rather, by their

institutions, has not a gloom been thrown over the clearest subjects,

and their examination prohibited under the severest penalties? The

successors and followers of these men have adhered to the destructive

lessons of their masters with undeviating tenacity. This has formed

one of the most powerful obstacles to the progress of improvement,

and still threatens, with eternal "damnation", that man who shall

call in question the truth of their "dogmas", or the divinity of

their systems.

    The political tyranny of the earth coalesced with this phalanx

of religious despots, and the love of science and of virtue was

nearly banished from the world. Twelve centuries of moral and

political darkness, in which Europe was involved, had nearly

completed the destruction of human dignity, and every thing valuable

or ornamental in the character of man. During this long and doleful

night of ignorance, slavery, and superstition, Christianity reigned

triumphant; its doctrines and divinity were not called in question.

The power of the Pope, the clergy, and the church, were omnipotent;

nothing could restrain their phrenzy, nothing could control the

cruelty of their fanaticism; with mad enthusiasm they set on foot the

most bloody and terrific crusades, the object of which was to recover

from infidels the "Holy Land". Seven hundred thousand men are said to

have perished in the two first expeditions, which had been thus

commenced and carried on by the pious zeal of the Christian church,

and in the total amount, several millions were found numbered with

the dead: the awful effects of religious fanaticism presuming upon

the aid of heaven. It was then that man lost all his dignity, and

sunk to the condition of a brute; it was then that intellect received

a deadly blow, from which it did not recover till the fifteenth

century. From that time to the present, the progress of knowledge has

been constantly accelerated; independence of mind has been asserted,

and opposing obstacles have been gradually diminished. The church has

resigned a part of her power, the better to retain the remainder;

civil tyranny has been shaken to its centre in both hemispheres; the

malignity of superstition is abating, and every species of

"quackery", imposture, and imposition, are yielding to the light and

power of science. An awful contest has commenced, which must

terminate in the destruction of thrones and civil despotism; in the

annihilation of ecclesiastical pride and domination; or, on the other

hand, intellect, science, and manly virtue, will be crushed in one

general ruin, and the world will retrograde towards a state of

ignorance, barbarism, and misery. The latter however is an event

rendered almost impossible by the discovery of the art of printing,

by the expansion of mind, and the general augmentation of knowledge.

Church and State may unite to form an insurmountable barrier against

the extension of thought, the moral progress of nations and the

felicity of nature; but let it be recollected, that the guarantee for

the moral and political emancipation is already deposited in the

archives of every school and college, and in the mind of every

cultivated and enlightened man of all countries. It will henceforth

be a vain and fruitless attempt to reduce the earth to that state of

slavery of which the history of former ages has furnished such an

awful picture. The crimes of ecclesiastical despots are still

corroding upon the very vitals of human society; the severities of

civil power will never be forgotten. The destructive influence of

ancient institutions will teach us to seek in nature and the

knowledge of her laws, for the discovery of those principles whose

operation alone can emancipate the world from dreadful bondage. If in

the succeeding chapters we shall be able to destroy any considerable

portion of human errors, and establish some solid truths, our labours

will bear a relation to the progressive improvement of the human

race, which, to intelligent minds, is of all considerations the most

beneficial and important.

CHAPTER II.

THEOLOGY AND ITS EFFECTS.

    The impressions that are made on the human mind by the awful and

tremendous powers of nature, have filled it with terror and

astonishment. If by a laborious investigation of the universe, and

the laws by which it is regulated; if by an examination of our own

constitution and the refined properties of our existence; if from a

view of the moral and physical world, in the aggregate, we are led to

the idea of simple Theism including all possible perfection; it will

nevertheless be found substantially true, that with all savage

nations, and even with the mass of the people in civilized countries,

that no such sublime conception has ever formed any part of their

systems of theology. Rude, immoral, and incoherent opinions have been

heaped together upon this subject, and gods innumerable have been

fabricated by a distempered and disordered imagination. It is only

with those who have made some progress in science, that any clear and

correct ideas of theology have been found; the God of Ignorance has

always been an immortal monster, whose attributes spread terror

through the whole animal world. The power of thought, directed to the

examination of the laws of nature, or to the science of ontology, is

pressed by an ultimate necessity to the admission of an immortal

principle, to the faint conception of an eternal Being, whose

perfections guarantee the existence and harmony of the universe. The

essence of such a Being is inconceivable, and that mind which has no

doubt on the reality of the case, is, nevertheless, incompetent to

the discovery of mode, manner, or place of residence. If the material

world be excluded from constituting any share in the essence of such

a Being, the refinements and speculations will afterwards become

extremely subtle, and conception will, perhaps, be nearly lost in the

spirituality of the subject. The principle of causation is, of all

others, the most difficult of examination, because it includes the

idea of an infinite series in which the last point at which the mind

arrives presents a new difficulty not less than the former, and

involving the idea of eternal progression. Metaphysical reasoning on

the subject is, however, reserved to occupy a place near the close of

this Work, where Theism and its combatants will receive a suitable

share of reflection. At present it is sufficient that we refer the

universe, its laws, and order, to the divinity of thought emanating

from the most perfect of all beings. It has been a great question,

how far the principle of theology affects the principle and practice

of virtue. It can be matter of no doubt, in the first place, that a

corrupt and vitiated theology has ever been the bane of morality, and

produced effects of the most destructive and detestable nature. An

infinite Being, clothed with immoral attributes, and yet made an

object of worship and affection, will indubitably pervert the finest

sensations of the human heart, and render savage and ferocious the

character of man. This is not conjecture, it is verified by facts;

the history of all churches proves it beyond contradiction. It is

natural to expect such an effect; the Being that is worshipped is

presented as a pattern, and to imitate his properties is declared to

be an essential duty. If such a Being commit murder, or at any time

gives orders to the human race to perform such a cruel act, the order

once given is the signal for military assassination, national

vengeance, or the exercise of domestic resentment. The world becomes

a field of blood, and man is slaughtered in the name of Heaven. From

the introduction of Christianity into the world to the present

moment, there is scarcely a single war that has taken place in Europe

but what has verified this opinion. The church has always been in

danger, it is in danger still, and always will be, so long as there

shall be found on earth a single privileged impostor, to sound in the

name of Heaven, the trumpet of alarm among the nations of the world.

The purest ideas of the Divinity are necessary for the correct

operation of the moral powers of man; there cannot remain a shadow of

doubt, when recourse is made to the history of the Jews and

Christians, that the god or gods whom they have adored have produced

an unfavourable effect upon their moral temperament and habits. The

Jewish god is denominated a god of vengeance, wrath, and fury. He

gives commands for the indiscriminate massacre of men, women, and

children, declaring that not a soul should be left alive. The God of

the Jews is inherited by the Christians with additional specimens of

injustice and immorality. An infinite and eternal Son, equal to

himself, becomes the object of his wrath, and on him with unrelenting

severity he wreaks his terrible vengeance. This awful and immoral

action is considered in the view of the Christian believer, as an

excellent preparatory step to the exercise of gratitude, and the

overflowings of filial affections. When man makes to himself gods of

such a character, it were far better that he had been destitute of

all theological opinions, or that his adoration should have been

offered to that resplendent luminary that enlightens the world, and

vivifies the productions of the earth. The principle of morality is

founded in the nature of man, and modified by his reciprocal

relations; this principle cannot be augmented in its force or

application by a reference to those barbarous phantoms and

incongruous beings which the theology of the Jews and Christians, as

well as all savage nations, has presented to view. Individuals and

nations will always be wicked so long as they adore a divinity of

loose and immoral character. Theology must first be rendered pure,

and then it will become a question of magnitude, what influential

relation it bears to the science of morality and happiness of the

world.

CHAPTER III.

CHRISTIAN THEOLOGY.

    Believers in the Christian system of religion are seldom aware

of the difficulties into which their theological theories have

plunged them. They are in habits of bestowing on this religion the

most unqualified applause, and in most cases, no doubt, the most

sincere approbation; but the errors and absurdities, the immorality

and the incorrectness of principle, have never made any serious

impression upon their minds. The dreadful idea of opposing that which

has been called divine, strikes with terror the uninstructed mind,

and ignorance feeds the ecclesiastical deception. Ignorance is an

excellent friend to an ancient system of error, to the church and the

different projects by which mankind have been enslaved. If you can

once persuade a man that he is totally ignorant of the subject on

which you are about to discourse, you can make him believe any thing.

Impositions of this kind are furnished by every day's experience; and

the victim of such imposition is commonly the first to applaud the

instrument of his ruin.

    Nothing can be more true, nothing more certain, or important,

than that a man owes to himself due respect, that his intellect is an

object of veneration, and its result interwoven with the best

interests of human society. The distorted exhibitions of imaginary

beings contained in all ancient theology, ought to excite within us a

strong desire to discover truth, and reclaim the dignity which nature

gave to man. Fanaticism, when armed with the artillery of Heaven,

ought not to be permitted to shake the throne or empire of reason;

the base is immortal, and the superstructure will be augmented in

beauty and excellence, in proportion to the progress of knowledge and

the destruction of religious bigotry. It is remarkable, that with

many honest minds the consciousness of intellectual independence has

never been realized, and fear has prevented the activity of thought

and the development of truth. Names have assumed a weight and

authority, which in reality does not belong to them. The church and

its maxims have been revered; subordinate agents of the Creator have

produced universal trepidation; the Devil has broke into the felicity

of the moral world, and God himself, even with the Christian church,

is an object of terror and dismay. These subjects carry along with

them the most dreadful alarm, and man, amidst the reveries of

supernatural theology, becomes either feeble or foolish, his power

relaxed, his energy is gone, and he sinks beneath the system of fear,

which it is the office of cultivated reason alone to destroy. Such

are the fatal effects of all theology, but more particularly of that

which is denominated Christian. The Christian world worships three

infinite Gods, and one omniscient and omnipresent Devil.(1) This last

being is an object rather of terror and frightful apprehension, than

of worship and adoration; but as he is clothed with nearly all of the

attributes which this system of religion has ascribed to its

divinity, or divinities, and as the latter is also clothed with the

awful qualities of wrath and vengeance, it would be difficult to

offer any good reason why the one should be entitled, in the view of

the Christian believer, to more homage than the other, since between

them there is so striking a resemblance of character. But whether

Christian theology represents the Devil as an object of worship or

only of fear, it is nevertheless certain, that he is a very important

and essential character in the drama therein acted. He holds a

prominent and conspicuous place in this wonderful system of

mythology, and his destruction would go far to the ruin of the scheme

itself. There are many other subordinate agents, who are actors in

the Christian scenes, such as angels, ghosts, and witches; these,

however, are not considered as objects of adoration, but are only to

be treated with that degree of civility and respect, to which their

station in this celestial and mythological aristocracy may justly

entitle them. This variegated groupe of gods, devils, angels, ghosts,

and witches, is what constitutes essentially the supernatural

theology, or rather mythology of the Christian world. One sect, the

most ancient, and like all others, in their own estimation, the most

orthodox, have added one female divinity to complete the beauty and

wonder of the scheme. The "Virgin Mary", among the Papists, is called

the mother of God; and having produced so respectable an offspring,

is frequently addressed with prayers and supplications, and to her,

also, divine honours are paid.

[1. These assertions have been objected to as incorrect by some

believers who read the first edition of this work. The explanatory

and qualifying remarks which follow this phrase in the text, ought to

have silenced objections of this kind; but there are other Scriptural

considerations which will abundantly destroy the force of the

objection. God is represented as a being of wrath, vengeance, and

fury - so also is the Devil! The worship of God consists in a very

high degree in the sentiment of fear. The fear of the Lord is the

beginning of wisdom, fear God and keep his commandments, &c.

Christian believers are also most terribly afraid of the Devil; if

the sentiment of fear be worship in the one case, why should it not

be so considered in the other case? But this is not all; the

description given of these two beings in Holy Writ, is so perfectly

similar, that believers, in order to be consistent, ought to include

them both as objects of worship. Speaking of God, the Scriptures say,

"He was unto me as a Bear lying in wait, and as a Lion in secret

places." Lam. iii. 10. And of the Devil, "He goeth about like a

roaring Lion, seeking whom he may devour." I Peter v. 8. The only

distinction here is, that the one was a roaring lion, and the other

did not roar; but this deficiency is made up by coupling with the

still lion, and a still bear also; for these two put together would

probably be about equal, in point of terror, to the roaring lion.

When Christian believers are so inconsistent as to worship these

immoral monsters, or either of them, they ought to cease to charge

others with lies and blasphemies. As to the first part of the phrase,

That the Christian world worships three infinite Gods - this is

"certainly" true, and demonstrated by the single consideration, that

they attribute infinite perfection to each person in the Trinity. The

unintelligible union of these three persons cannot destroy in any

degree whatever, the infinite perfection ascribed to each; it

therefore remains true, that the Christian world really worship three

infinite Gods, or infinite persons, which is exactly the same thing.]

    Next to the absurdity of the leading idea contained in the

nature of this theological system, is that branch of it which

violates all the rules of arithmetical calculation, and mathematical

proportion; that which violates all ideas of common sense and common

understanding, the awful doctrine of the Trinity. "The Father is God,

the Son is God, and the Holy Ghost is God; and yet there are not

Three Gods, but One God. The Father is Almighty, the Son is Almighty,

and the Holy Ghost is Almighty; yet there are not three Almighties,

but one Almighty."(1) The essence of this doctrine is, that there is

but one infinite and perfect being, yet there are three infinite and

perfect beings. When the Christian is asked how many Gods there are,

he will answer, there is but one. If the inquiry be made, how many

persons this God is divided into, the answer is three; but to each of

these three persons all possible perfection is attributed, and yet in

a compound state, the whole mass of perfection continues the same.

Let this doctrine be subjected to rational investigation, and its

absurdity and contradiction must strike with astonishment every

correct mind. There cannot possibly exist in nature more than one

infinite, eternal, and perfect being; one infinity swallows up all

others, and it is impossible to add to that which is already as great

as it can be. If God the Father posseses all possible excellence, if

he be infinite in extent, infinite in duration, there can be no space

or time in which any other infinite being could possibly exist. Two

infinities must either coincide and coalesce, and then they would

become one, or they would destroy each other. If the Father is

possessed of infinite wisdom, such attribute cannot belong either to

the Son, or to the Holy Ghost; if the Son, the second person,

possessed such infinite wisdom, it would operate as a

disfranchisement of the other two; the same will apply to the "Holy

Ghost", in exclusion of his competitors; there can be but one

infinite; a double infinite is a double absurdity, and the

Trinitarian idea in incongruous and impossible. If the assertion be

made, that one is equal to three, and that three are no more than

one, all numerical distinction is totally destroyed, and man consents

to become a fool upon the plainest points. Trinitarian declarations

are direct contradictions to each other; the part is as great as the

whole, and the whole is no greater than the part; three infinities

put together make only one, and the destruction of two of them does

not diminish the mass of existence or perfection. If facts did not

stare us in the face, we should never have believed that it was in

the power of superstition to have perverted in so gross a manner the

human understanding. In all the common concerns and calculations of

human life, Christians themselves, practically declare, that they do

not believe in the doctrine of the Trinity. In these concerns, they

would be very unwilling that a part should be considered as equal to

the whole, or that the whole should be estimated no higher than the

part; they would not consent to destroy all numerical distinction,

nor would they be willing to annihilate the just ideas of

discrimination, by which their interest is supported; but although in

common life they would reject all this, yet in theology the nature of

things is stripped of its true character, and every species of just

distinction is perverted or destroyed. This doctrine of the Trinity,

Christianity has borrowed from the ancient heathen ideas, and the

church has incorporated it for the purposes of mystery and

ecclesiastical imposition. It was found among the reveries of Plato,

and being transferred to the followers of Jesus, it has appeared

under the modification, and with the names of Father, Son, and Holy

Ghost. Thus modified, it became the foundation of a cruel and

ferocious dogma, that eternal damnation should be the portion of him

who called in question this holy mystery. The spirit of this

trinitarian opinion has diffused itself through several other parts

of the Christian system, and the idea of an atonement is not the

least shocking amongst the consequences that are to be ascribed to

this theological absurdity. The followers of the Son of Mary boast of

the purity of their theistical doctrine; but a candid examination of

it proves, that it is nothing more than a modification of the

mythological opinions of all ancient and barbarous nations.

[1. See St. Athanasius's Creed.]

CHAPTER IV.

THE BIBLE, OR THE SACRED WRITINGS OF THE JEWS AND CHRISTIANS.

    Among all nations that have pretended to any kind of literary

improvement, there have always been found ambitious, designing, and

fanatic men, who are impelled by one or the other of these

considerations to become leaders of influential characters among the

beings who surround them. Superiority of talents or improvements,

constituted a ground of hope and strong belief, that they should

succeed in an attempt of this kind. Advantage was taken of human

ignorance, and the most destructive and erroneous plans were

introduced and established by length of time and the force of

authority. In nations not at all, or very little improved, tradition

has supplied the place of sacred writings, and they have been equally

the dupes of those unprincipled chieftains who have assumed authority

over them. Moses and Mahomet governed their followers with a rod of

iron, and a military despotism. They were savage and ferocious men,

crafty and intriguing, and they knew how to subject to their will the

stupid but unfortunate followers who were devoted to their views. If

Jesus was more mild, benevolent, and temperate, it was because he had

less power, and because his disposition was less cruel and resentful.

His followers, when clothed with power, have not paid a very high

compliment to their master, for the history of their conduct evinces

the most malignant design, and the earth has been drenched in blood,

to defend that system of religion, of which the meek and lowly Jesus

is reputed to be the author.

    The Christian religion is a compound and combination of all the

theological writings of the followers of Moses and Jesus. We have no

evidence that either of these men wrote any part, either of the Old

or New Testament. From Genesis to the Apocalypse of St. John, a vast

variety of fact, fable, principle, wickedness, and error is exhibited

to view. The book, though bound together, appears to be in many

respects discordant; the historical part has no accurate connection;

the moral part is distorted, deficient, or wicked; the doctrinal

parts are either unintelligible, or contrary to moral and

philosophical truth. These positions shall be proved in the course of

the examination of these sacred writings; it is sufficient for the

present that the consideration which relates to the origin and nature

of such productions, should form the basis of our inquiry. It is

because man has forgotten the dignity of his nature; it is because he

does not realize the force of his faculties, that he consents to

yield to the impositions of superstition. What is a book, whether it

be denominated sacred or not, unless the human mind is capable of

discovering the evidence by which the truth of such book can be

substantiated? The Bible, which means nothing more than a book; the

scriptures of the Old and New Testaments, which means nothing more

than the heterogeneous writings contained in the former, and the

incoherent and unintelligible will of various beings contained in the

latter; what are all these to the correct decisions of human

intellect, unless the matter therein contained can be collated with

the immortal principles of truth in the system of nature?

    The title page of the Bible subjects it to a strong suspicion of

fraud and deception, of error, alteration, and absurdity. It is as

follows, and ought to be examined: "The Holy Bible, containing the

Old and New Testaments, translated out of the original tongues, and

with the former translations, diligently compared and revised, by his

Majesty's special command. Appointed to be read in churches." The

title page of this book, which for many centuries has been the rule

of faith and action in the Christian world, is of itself sufficient

to destroy its supernatural origin and divine authority. It is to be

observed, that the book in the first place was denominated holy; but

its holiness and divinity are both destroyed before we get through

the title page. It is a well known fact, that this book was not

written at first in the English language, but in Hebrew, Greek, and

Latin; that it has been translated out of these languages into

English; and the believer who understands no language but English,

rests his faith upon the knowledge and integrity of the translators

alone. He cannot tell whether these men were either scientific or

honest, and consequently he does not know whether he believes what

was really contained in the original writings or not. He cannot

determine whether the sentiments which have drawn forth the

affections of his heart, have really emanated from God, or proceeded

from the mind of man; he cannot tell whether the supposed truths of

the gospel are the result of human or divine power. If the sentiments

and the doctrines be consistent with the nature of things, he may, on

this account, pronounce them true; but they are true because they are

consistent, and not because they have been revealed. This single

consideration, that the English believer knows nothing of the

original state of the Bible, is of itself sufficient to annihilate

all his confidence. But this is not all; this book is said to be

given by divine inspiration; but is it possible that inspiration can

be either transferred, translated, altered, or revised? Certainly the

very nature of the thing forbids it. If the scriptures be given by

divine inspiration, their contents must be communicated to certain

individuals by supernatural power. These individuals had no such

power to transfer to other individuals with the same force of

authority, the celestial information which they had received. If it

were binding on the first persons who received it, it could not be

equally so upon the second, for the nature and force of the

communications were essentially destroyed. The first power that

communicated was divine, the second was human; the first was

incapable of error, the second deceptive and fallacious. If it were

therefore to be admitted that any human beings were ever inspired, it

would not follow that the result of that inspiration could be

communicated with certitude or divine authority to any other minds.

The idea of transferring celestial information received by

supernatural means, is absurd and impossible; it is as impossible as

that man could become a God, and exercise the attributes of the

Divinity. The idea of translating a supernatural system of religion,

is equally incorrect. The readers of such a system, even in the

original languages, could not know that the things therein contained

were inspired by God himself, if those few be accepted who were

supposed to be the recipients of such sacred instruction; much less

could the reader in subsequent ages be assured of the truth or

validity of such translated doctrines. To render this system correct,

and keep up the chain of divine connection, it is not only necessary

that the first prophets and apostles should have been inspired, but

that all the translators, transcribers, printers, and printers' boys,

should have been inspired also. In deficiency of such arrangement,

the Christian believer at the present day must be uncertain whether

he believes in holy writ, or the imaginary conceptions and wild

reveries of the human understanding. If inspiration be a thing

founded in truth, there can be no occasion to alter or revise it. It

is defect alone that creates the necessity of alteration and

revision. If, therefore, the Bible was right at first, every

alteration is a deviation from that rectitude; and, consequently, in

proportion as the scriptures have been altered and revised in modern

times, the Christian believer has been led astray; he has not

believed in the real and true word of God. If the scripture was wrong

at first, the faith of the primitive Christian was nothing more than

a delusive error; in either of these cases we are thrown into a

dilemma, from which clerical ingenuity alone will be able to

extricate us. The last resort of the believer, must be to the

authority and command of his Majesty, who has kindly interfered for

the purpose of rendering divine and holy, a book, whose indecency and

immorality shocks all common sense and common honesty.

CHAPTER V.

ORIGINAL SIN, ATONEMENT, FAITH, &c. A CHRISTMAS DISCOURSE, DELIVERED

IN NEW YORK, DEC. 1796.

    This, my friends, we are told is Christmas-day; and while the

pious and learned divines of all Christendom are extolling the

beauties, the excellencies, and the divinity of the Christian

religion; while its doctrines are represented as the most pure and

celestial, its morality exalted above that of any other ethical

treatise, and the goodness of the Creator represented as demanding

the most unreserved gratitude, and the highest affection of the human

heart: while this absurd and cruel system is every where held up to

admiration, as containing the height of divine perfection and the

most unbounded displays of infinite benevolence; while an ignorant

and astonished world are called upon to yield an unqualified credence

to the mysterious dogmas of this mysterious religion; while, in a

word, the thundering voice of the Christian world is proclaiming to

the elect few the joys which are reserved as their unfailing portion,

and damnation to the many who are unfortunately destitute of what

they call saving and supernatural faith; be it our task to inquire

into the truth or falsehood of these declarations. This inquiry shall

be made without reference to any other principle than that of truth,

or any other effect than that of the happiness of mankind. Elevated

in our conceptions above every possible consideration resulting from

hope or fear, and having truth only for our object, we shall proceed

to an unreserved examination of this so much celebrated system of

religion, called Christianity. The world has been so long in the

habit of believing it to be true, that the mind seems to have lost

all traces of independent investigation; a mental stupidity has taken

possession of the human faculties, and liberal inquiry has been lost

in the vortex of clerical authority. A general torpor has reigned for

ages past, and it is now time to throw in our aid, to awaken the

mental energy of intelligent beings. Let us proceed, then, to an

unprejudiced discussion of the subject; and in order to do this with

perspicuity, the following method shall be observed: - 

1st. We shall make some remarks concerning Jesus Christ.

2dly. We shall consider the doctrines of the Christian religion.

3dly. The morality of this religion.

4thly. The effects of the introduction of Christianity into the world.

    With respect to the first proposition, we may observe, that

among other strange and marvellous things contained in this scheme of

religion, the conception of Jesus Christ is very singular and

unnatural; he is ushered into the world in a manner neither credible

nor cognizable by the human mind; he has a mother, it is true, but he

has no father; for although the lineal descent is traced through many

generations down to the person who ought to have been his father, yet

the chain is here broken, and he is said to have been begotten by a

ghost. To what purpose is this genealogy given, when the lineal

descent is to be wholly destroyed in the conclusion of the scene? And

after having destroyed it, and ascribed the conception to an unknown

phantom, called the Holy Ghost, he is then said to be the eternal Son

of the Father, that is, of the Creator and Preserver of the universe.

If he is the only-begotten Son of the Father, how can he be the Son

of the Holy Ghost? And if he was really begotten by this Ghost, what

had the Father to do with this scene of debauchery? At any rate, what

conception can the human mind form of this absurd and contradictory

representation? This child, when born, appears to be a human being,

and yet his is supernaturally begotten by two supernatural fathers,

and he is as old as either of them. Sophistry and folly united cannot

exhibit a greater specimen of nonsense and irrationality. This story

of the virgin and the ghost, to say no more of it, does not wear the

appearance of much religion; and it would not, it is presumed, be

difficult in any age or country, to find a sufficient number of men

who would pretend to be ghosts, if by such pretensions they could

obtain similar favours, especially with the consoling reflection

superadded, of becoming the progenitors of the pretended Saviour of a

wicked and apostate world. How absurd and contradictory are the

principles and the doctrines of this religion! In vain do its

advocates attempt to cover this transaction with the machinery of

ghosts and supernatural agents. The simple truth is, that their

pretended Saviour is nothing more than an illegitimate Jew, and their

hopes of salvation through him rest on no better foundation than that

of fornication or adultery.

    But let us suppose that the mode of bringing him into the world

was natural and consistent; what valuable purpose has been effected

by it? There has been none, either in his conception, his birth, his

life, or his death, unless the horrid cruelties, the murderous wars

and devastations, which have disgraced the annals of the Christian

world, can be considered as blessings to mankind. In every moral

point of view, the world is infinitely worse, and so far as relates

to their felicity, we may boldly assert, that wretchedness has been

increased; yet this was the man who was to do away sin, and bring in

an everlasting righteousness; this was the source whence innumerable

benefits were to be derived; but, alas! wickedness and misery have

been the continued and uniform result.

    But to proceed, - What was the conduct of this person, called

Jesus Christ? Was it like the conduct of a deity, or like that of an

ignorant uninformed man? Was it the conduct of divine wisdom, or that

of imbecility and distrustful apprehension? If this man, Jesus

Christ, had really entered into a coalition with the Creator of the

world, for the accomplishment of important purposes relative to the

happiness of the human race; if the stipulation had been well

understood by the two contracting parties, in the origin of the

business; if the intelligent Creator of the world on his part, had

asserted that there was no other mode of producing the benefits

intended, than by the death of his only begotten Son, and the

multiplicity of sufferings and calamities which necessarily resulted

from so arduous and important an undertaking; and if, on the other

hand, this pretended Son of God was apprized of the unavoidable evils

which were connected with his mission; if all the previous

arrangements and subsequent events had been well and clearly

determined between them; and if the whole had been directed by

infinite wisdom, power, and goodness, what ought to have been the

final effect of this splendid celestial embassy? Ought we not to

conclude, that the general felicity of intelligent beings on the

surface of the globe, must have been the unavoidable consequence? Are

we not bound to suppose that a plan of operation formed in the

cabinet of eternal wisdom, must have answered all the purposes which

that wisdom was calculated to produce? Instead of this, how

wretchedly are we disappointed? Vice is not destroyed, and the fears

of future damnation are increased. Three infinite Gods have laboured

in vain, and their united efforts have not been able to rescue

mankind from endless torments. But further, why was not this

pretended Saviour exhibited to the world, the nature of his scheme,

and extensive benefits of his mission? Was he uninformed, or was he

incapable of communicating to intelligent beings the knowledge of a

plan on which their eternal felicity depended? If, as is pretended,

he had been God himself, or if he had been enlightened by the wisdom

of the Creator, no progressive steps of science could be applicable

to his condition. It could not be necessary for him to go to a school

or academy in order to learn to read or write, and yet we have no

evidence that he was capable of either, and the negative evidence on

this point is almost conclusive, as to his want of common

information. To have convinced the world of his supernatural

conception and celestial mission, he ought to have written a moral

and theological treatise, in which the principles of his mission

should have been elucidated in a manner intelligible to every living

creature, interested in the possession of such knowledge. But

unfortunately for mankind, this has not been the case; all is doubt -

all is uncertainty; and we are left to depend on the opinions and

declarations of others, who seem to have known but little of the

matter. They tell us an unconnected and inconsistent story, of the

conception, the life, the death, and the resurrection of Jesus

Christ; but they have no system, and their development of moral

principles is partial, and inaccurate; but the concluding scene of

his life exhibits some information worthy of our impartial attention.

In his last moments he cries out, "My God, my God, why hast thou

forsaken me!" What conclusion is it natural to draw from this

distressing exclamation? It appears to be this, that on the part of

Jesus Christ, there was a virtual renunciation of his confidence in

the Creator; and on the supposition that there was originally a

concerted plan of execution well understood by both the parties, the

fulfilment of it seems here to have been relinquished, and the

beneficial effects annihilated. On the part of Jesus, it is saying,

"I have been deceived in this undertaking. I did not expect that I

should have been forsaken in this hour of my greatest distress; but I

rested with confidence on eternal wisdom, for a timely escape from

this wretched misfortune." On the part of the Father, there is a want

of attention and support in this trying hour. He forsakes his beloved

Son; he gives him up to the murderous fury of vindictive enemies; and

neither the one nor the other of the parties exhibits that spirit of

fortitude and constancy which might justly have been expected on so

interesting an occasion. The reflecting mind concludes, therefore,

that the whole is but a fiction, and that no such stipulation ever

took place between the man Jesus Christ, and the Creator of the world.

    We shall now proceed to an examination of the doctrines of the

Christian religion, and compare them with the principles of a genuine

and natural morality, the nature and character of man, and the

perfections of the intelligent Creator of the universe. If the

founder of this religion was destitute of authority in his mission,

the doctrines which are applicable to him will fall of course; but so

strong are the prejudices of mankind in favour of these doctrines,

that it becomes necessary to expose the immorality of them before we

can expect that they will be relinquished. The most important

doctrines of this supposed celestial scheme, are those of original

sin, atonement, faith, and regeneration. The first two of these are

essentially immoral in their nature. The third, though considered as

a virtue by Christians, has nothing in it either of merit or demerit,

and the last being supernatural, is not cognizable by the faculties

of the human mind. This strange and unnatural system, call the the

Christian religion, commences the development of its dogmas, by the

destruction of every principle of distributive justice. It makes the

intelligent beings who are now in existence accountable for the

errors and vices of a man who lived six thousand years ago; a man

who, its advocates say, God created upright, free from every kind of

impurity, and placed in a state of uniform happiness, with a strong

natural propensity to the practice of every virtue, and an equally

strong aversion to every vicious and immoral principle; created in

the image of God himself, and possessing an unqualified attachment to

celestial purity and goodness. This man, nevertheless, transgressed

the divine law, and this solitary violation becomes temporarily and

eternally fatal to the human race. Moral impurity assumes a new

shape, and becomes transferable through successive generations.

Though none of this man's descendants could possibly be partakers of

this original criminality, they are, nevertheless, implicated in the

consequences and effects of his primary apostacy. "They sinned with

him, and fell with him, in his first transgression." This is the

language of pious and learned divines, and of the rectitude of the

principle we are not permitted to doubt, under pain of eternal

damnation. But the truth compels us to assert, that this doctrine,

called original sin, is, in the first place, totally impossible, and

in the second place, that it is as immoral and unjust, as the Creator

is righteous and benevolent. The virtues and the vices of intelligent

beings are not of a transferable but of a personal nature. In a moral

point of view, the amiable or useful qualities of one man cannot

become those of another, neither can the vices of one be justifiably

punished in the person of another. Every man is accountable for

himself; and when he can take no cognizance of the intentions or

actions of any other man, how can he be justly responsible for their

injurious effects, or applauded for any benefits resulting from them?

If Adam or any other man, who lived several thousand years ago, was

guilty of an immoral conduct, what has that to do with the moral

condition of the present generation? Is a man to become criminal

before he has existed? or, is he to be criminated afterwards, by the

immoral conduct of those who lived long before him? Has not every man

errors enough of his own to answer for, without being implicated in

the injurious consequences resulting from the bad conduct of his

neighbour? Shall there be no line of moral precision, by which human

beings can be tried, condemned, or acquitted? It seems by the general

tenor of this doctrine, that every rule of moral precision is here

totally disregarded, and setting aside the want of justice, the whole

business wears a farcical and ludicrous appearance. This original

evil so destructive to the human race, commences by the eating of

what is called the forbidden fruit. Whether the fruit was an apple, a

peach, or an orange, is not material for us to know; if it was either

the one or the other of these, and the fruit was good, there could be

no harm in eating it, and if bad, let him take the consequence whose

ignorance or temerity induced the action. But whether good or bad,

whether eaten or not eaten, is nothing to us, and we are neither

worse nor better for reading this foolish story. The moral impurity

of the heart can bear no possible relation to the criminality of

Adam, or any other man of that day or generation. Let Adam,

therefore, and his partner Eve, together with the Devil and his

snakes, attend to their own concerns, and if they have fallen into

difficulties by their own follies and vices, let them extricate

themselves as well as they are able. For myself, I have so much

regard for all of them, that I hope they will not be damned for ever.

For notwithstanding much noise and clamour has been raised, I think

that neither party was so bad as the pious ambassadors of Heaven have

represented them. The story is almost too foolish to deserve a

serious examination. Let intelligent man study his own nature, and

the passions of his heart, let him observe his relative condition and

the springs of his action, and he will soon discern the causes of his

calamity. He will find that disorganization or physical death is an

unavoidable appendage of animal life. That the very construction of

his nature insures the certainty of a subsequent derangement, and

that the primary qualities of all sensitive beings gradually lead to

dissolution. No organic perfectibility of animal existence has been

discovered yet, which is capable of excluding the anticipation of

decay through the progressive operations of physical causes upon the

constitution; and perfect moral rectitude, though it were capable of

extending the period, could not give ultimate durability to beings

organized like ourselves; nevertheless, we are told that death(1)

spiritual, temporal, and eternal, are the consequence of his

primitive apostacy. By spiritual death is meant moral turpitude of

the heart and character; but this in many beings obtains but

partially, and is always the effect of personal infraction of moral

principle, bearing no possible relation to Adam. By temporal death,

is meant that death which experience teaches us to be the fate of

every creature in the present world, and this death, though an

essential ingredient in the constitution of nature, is foolishly and

unphilosophically attributed to the sin of Adam. If Adam, previous to

his supposed apostacy, had been thrown into a fire, or immersed in

water, would not one of these elements have disorganized him, or the

other have drowned him? or would he have returned from these trials

with all the beauties of youth and vivacity in his appearance? If it

be contended that he would, a constitution must then be attributed to

him of which the human mind can form no conception. If it be admitted

that he must have perished, temporal death can then no longer be

attributed to the commission of moral evil, and it must be

acknowledged as an essential property of our primary and physical

organization; and that death is as natural as life in the order of

the world. By eternal death, is meant a state of endless punishment;

and so powerful is the influence of this sin of Adam upon the human

race, that they all become liable to eternal torments on this

account. One would have supposed that after having brought temporal

death into the world by this transgression, and after having

corrupted every moral principle of the human heart, the contrivers of

the scheme might have been contented, without annexing to this crime

any other fatal consequences; but fanaticism and superstition delight

in murder, misery, and eternal fire; and to this flaming lake I wish

them a speedy passage, never more to rise to insult the dignity, or

destroy the happiness of the human race. To punish the temporary and

finite crimes of a finite life with eternal fire, would be to

relinquish every principle of distributive justice, and to act like

an arbitrary and malevolent tyrant. All the sins that ever have been

committed do not deserve this unlimited severity of punishment; and

to attribute to one solitary infraction of a moral law these terrible

consequences, is to lose sight of infinite benevolence and eternal

justice. It is to represent the God of Nature as cruel and

vindictive, and even less merciful than the majority of his

creatures; it destroys all degrees in moral turpitude, and inflicts

on a petty offender a punishment not merited by the greatest

criminal. It is therefore evident that this original sin has not

produced, and that it could not produce, any of the consequences

which have been attributed to it, for death is one of the physical

properties of our nature. Vice is the result of individual and

personal infractions of moral law, and an eternal Hell is a bugbear

of superstition, which has never answered, and never can answer, any

valuable purpose even in preventing crimes.

[1. See chapter on Death.] 

    Another important doctrine in the Christian religion is the

atonement supposed to have been made by the death and sufferings of

the pretended Saviour of the world; and this is grounded upon

principles as regardless of justice as the doctrine of original sin.

It exhibits a spectacle truly distressing to the feelings of a

benevolent mind, it calls innocence and virtue into a scene of

suffering and reputed guilt, in order to destroy the injurious

effects of real vice. It pretends to free the world from the fatal

effects of a primary apostacy, by the sacrifice of an innocent being.

Evil has already been introduced into the world, and in order to

remove it, a fresh accumulation of crimes becomes necessary. In plain

terms, to destroy one evil, another must be committed. To teach

mankind virtue, they are to be presented with the example of murder;

to render them happy, it is necessary to exhibit innocence in

distress; to provide for them the joys of Heaven, wretchedness is to

be made their portion on earth. To make them love one another, they

must be taught that the Deity, regardless of this principle,

voluntarily sacrificed his only begotten Son. In fine, to procure for

intelligent beings the happiness suited to their nature, cruelty and

vindictive malice must be exhibited for their contemplation. This

doctrine presented in its true colours contains neither justice nor

utility. Its principle is vicious, and its consequences are not

beneficial. The reflecting mind which views the operation of causes

and their natural effects, possesses a nice and accurate power of

discrimination. Moral precision is an important object of attention,

and although it traces the nature of the infinitely combined

relations subsisting among beings of the same species, it cannot

discern either the justice or the the utility of the relation which

suffering virtue can bear to the destruction of moral evil. No

connection can be discovered between the exclamations of expiring

innocence, and the triumphant march of vice over an apostate world.

Does the suffering of the virtuous man destroy the evil habits or

propensities of him who is vicious and abandoned, especially when he

is told that these sufferings are to annihilate his own crimes? Can

this induce the mind to exhibit any efforts wearing the appearance of

reformation? Does it not rather contribute to the practice of vice,

from the belief that the burden and effect must be sustained by

another person? Yet this is the true ground on which this scheme of

atonement is promulgated. It is exhibited as a substitute for moral

perfection. It teaches man that his own virtues are insufficient for

his felicity; that the cultivation of his faculties, and the

discovery and practice of moral truth, can never lead to substantial

happiness. This must be obtained from the sufferings and expiring

groans of the Deity himself. But even on Christian principles, what

useful purpose has this atonement answered? Though the believers of

this religion have sacrificed the God of Nature to gratify their

pride, have they by this means accomplished their end? Have they

established a sure foundation for the destruction of moral evil? Have

they insured permanent happiness to every intelligent being? No; this

desirable end is not completed. Sin, say they, is an infinite evil.

Was the atonement infinite? Alas! No; for although Jesus Christ, who

suffered, was equal to God himself, yet all of them acknowledge that

it was the human, not the divine nature that partook of this

suffering. If, therefore, it was the human nature only that suffered,

this suffering could only make a finite atonement, and if the sin was

infinite, this atonement could not reach its nature or destroy its

effects; for to have done this, the atonement must have been

commensurate with the evil to be destroyed; but as the one is finite,

and the other infinite, no relation could have subsisted between

them, and no beneficial effect has been or can be produced from it.

This method of destroying evil is an unfortunate one; it is

essentially unjust in its principles, and useless in its effects; it

professes to sacrifice an infinite being, but it denies the

possibility of this sacrifice producing any thing more than a finite

atonement. If an atonement was necessary, it ought to have been as

extensive and complete in its nature as the offences intended to be

destroyed by its influence. But instead of this, every thing is

reversed. According to believers themselves, this atonement has not

reached the condition of more than one-tenth part of the human race.

The efforts of Trinitarian wisdom have all failed, and

notwithstanding the pretended good news of the Gospel, every living

creature is destined to never-ending torment. The elect themselves

are incapable of escaping eternal damnation, for without an atonement

they cannot be saved, and the atonement that has been made is not

equal to the crime committed. If, therefore, our hopes of salvation

are to rest on this vicarious suffering, we shall be essentially

disappointed, and endless misery must be the lot of man. Priests and

fanatics of the world! is this your scheme of infinite benevolence?

This your theme of divine eloquence? Is this the only way in which

you can exhibit the perfections of your God, and adore his eternal

wisdom? Are murder, carnage, and injustice, the objects in which you

delight? Have you lost all attachment to moral virtue, all veneration

for the dignity and faculties of your nature? Have you dismissed all

respect for nature and for truth? Will you never learn wisdom from

the book of Nature, will you never derive instruction from the

permanency of her laws? Is it only among miracles, ghosts, and

crucified Gods that you delight to walk? Oh! prejudiced and

superstitious man, look at the splendid beauties of Nature, look at

the vast machinery of the universe, and through these thou mayest

discover the intelligent organizer of the whole, perfect in all his

attributes, and worthy of thy adoration.

    The next principle of discussion is, that of Christian faith;

and this among the believers of this religion has been considered as

a great virtue. But is this substantially true? What is the real

meaning of the word "Faith"? It is necessary to inquire concerning

its true definition, and from this inquiry we shall be able to draw a

conclusion whether or not the principle of faith is meritorious.

Faith is an assent of the mind to the truth of a proposition

supported by evidence. If the evidence adduced is sufficient to

convince the mind, credence is the necessary result; if the evidence

be insufficient, belief becomes impossible. In religion, therefore,

or in any other of the concerns of life, if the mind discerns that

quantum of evidence necessary to establish the truth of any

proposition, it will yield to the force and effect of the proofs

which are produced; if, on the other hand, the intelligence of man

does not discern the necessary influence of such evidence, infidelity

will be the natural and unavoidable result. Why then is the principle

of faith considered a virtue? If a man beholds the sun in its

meridian splendour, and declares the truth of this exhibition, is he

meritorious in making this acknowledgment? If any truth in nature is

well substantiated and supported by the testimony of his mind or

senses, does he deserve credit for his mental acquiescence? No. Why

then have the Christian world annexed to this principle of belief any

degree of merit? Is necessary acquiescence a virtue? Does man become

entitled to praise for the acknowledgment of facts guaranteed by his

senses, or essentially supported through the channel of his mental

faculties? Does truth really exist in the system of nature? And is

this truth discoverable by the operations of the human mind? And

shall man, notwithstanding this, arrogate to himself a high degree of

importance, for the rejection of the splendid testimonies which are

exhibited for his contemplation? No; after a full display of

evidence, the mind must yield to its necessary and unavoidable

influence. When, therefore, the Christian religion represents faith

as being meritorious, it loses sight of the natural operations of the

human mind; it betrays an ignorance of nature, and becomes censurable

by its deviation from the primary and essential arrangements. Yet in

this holy book we are told, that "he that believeth not shall be

damned." But what are we to believe? Are we to believe that the

Creator of the universe is the parent and friend of the whole human

race? Are we to believe that his wisdom acts in coincidence with

general felicity, or operates on the ground of universal happiness?

Are we to believe that the establishment of general laws is

sufficient for the well-being of intelligent agents? Are we to

believe the vast machinery of the universe to be under the guidance

and direction of eternal perfection? Are we to believe that the

primary principles of our nature are sufficient for our improvement

and ultimate perfectibility? Are we to believe that the practice of

moral virtue is essentially connected with the dignity and final

improvement of the human species? Are we to believe that the

establishment of good laws, and the exhibitions of moral energies,

are essentially interwoven with the permanent happiness of sensitive

creatures? No! We are not permitted to believe this. What then is

Christian belief? What are the dogmas and principles to which we are

required to give an unqualified credence? However painful it may be

to declare it, they are of the following nature: - That the great

Creator of the world sacrificed his only-begotten Son for the

happiness of the human race; that he sent numerous prophets and

apostles to teach and instruct mankind; that they were charged with

the disclosure of every species of celestial knowledge, relative to

the future felicity of intelligent beings; that they were unwearied

in their attention to enlighten and inform the human race; that they

exhibited every possible effort for the accomplishment of this

desirable end, and all this to no valuable purpose; that man is to be

criminated for the bad conduct of a person who lived 6,000 years ago;

that he can be made happy only by a crucified God; that he can

perform no virtue of himself, and yet, that without being perfectly

holy, he cannot be happy; that he must give an unlimited credence to

the greatest absurdities, and most palpable contradictions, and view

the most immoral specimens of human actions as sanctioned by the

Deity; that he must venerate the most senseless opinions, admire the

most unexampled ignorance, and love the most detestable crimes; in

fact, that he must believe in a book which contains, systematically

considered, neither truth nor morality, neither purity of sentiment

nor principle, neither propriety of arrangement, nor progression of

human improvement; erroneous in all its primary establishments and

vindictive in all its consequences; unjust in its origin and

malevolent in all its subsequent movements; incorrect in its

relations and impure in its intentions; destructive to science, an

insult to morality, and essentially injurious to human felicity.

    This then is Christian faith. Great God of Nature! Must we then

renounce the justifiable exercise of all our faculties, in order to

be happy? To attain felicity, is it necessary that we believe in

contradictions? Must we deem cruelty one of the attributes of

divinity? Must the benevolent mind be called to the view of murder,

in order to be fitted for the performance of its essential duties?

Must injustice and revenge be interwoven with the morality of man?

Shall we never be permitted to love truth, admire nature, and

practice a pure and genuine morality? Oh, superstition! how much thou

hast to answer for! thine influence has corrupted the faculties of

man, debased his heart, and rendered wretched the whole human race.

Thou hast spread ruin, misery, and devastation over a beautiful and

productive earth, and thou art deserving of the curses of every

intelligent being in every part of the universe.

    Another divine doctrine of this divine religion is that of

regeneration. This doctrine appears to be scarcely deserving of a

serious consideration. When the mind of man takes cognizance of the

operations of nature, it discerns no effect which can possibly

include an event of this sort. We behold the renovations and

alterations in the material world; we observe the principles and

progression of gradual decay, in all its essential and relative

movements, and we recognize the benefits which result from the

principle of mutability. The principles of disorganization and

reproduction, are every where discoverable in the works of nature,

but no justifiable analogy can possibly be drawn from this view of

the subject. The renovation in the material world bears no

resemblance to the Christian principle of regeneration. The one is

cognizable and rests on natural grounds, the other is inconsistent

with the knowledge derived from experience. The human mind, through

the channels of its observation, discovers the means of perpetuating

the species; but this mental regeneration bears no relation to these

progressive means of production. It is necessary, therefore, that we

examine what is meant by this unintelligible principle, called

regeneration. It seems to be almost impossible to obtain any accurate

or definite idea, from the representation which is given concerning

this pretended and important change. Those who are the subjects of it

profess themselves to be incapable of disclosing its real movements

or genuine operations. If it were an event, of which the human mind

had any real knowledge or experience, one would suppose that the

faculty of communication would render it in some measure intelligible

to others; but enthusiasm delights in mystery, and by embracing this

doctrine, has given a powerful specimen of its fanaticism and

importance. It pretends to the acquisition of something, concerning

which, it can exhibit no adequate idea or useful information. It is a

mysterious and inexplicable change of the mind, pretendedly for the

better, and yet no valuable purposes seem to be answered by this

divine renovation. The being, who is the subject of it, becomes

neither the wiser nor the better; he is not the wiser, because he can

give no proofs of additional knowledge; his disposition is not

amended, for his conduct continues the same. For the truth of this

observation we may appeal to experience. Are the saints of the world

more just, more honest, more benevolent, or charitable, than those

who make no pretensions to supernatural grace? Is their heart or

their temper of mind ameliorated? Is their conduct in stricter

conformity with useful or exalted virtue? Do they sympathize more

with the unfortunate, or exhibit greater specimens of genuine

benevolence? Is the heart tranquillized, the mind improved, and their

actions more consistent with the invariable principles of rectitude?

Have they diminished human misery, or improved the condition of human

nature? No! Where then is the utility of this thing called

regeneration? If the heart be not improved, the mind cultivated, or

morality extended in the sphere of its influence, no advantage has

resulted from this pretended change. If any benefit has been derived,

it ought to be shown; but the history of the Christian world forbids

the attempt.

    But further, the performance of the duty which is assigned to

the being called the Holy Ghost, seems to have been attended to in a

manner not discernible by the highest faculties of the human mind. If

this being had really undertaken the moral renovation of the human

species, he ought to have rendered it universal, and explained its

operations on cognizable grounds. But no such thing having been done,

the rational conclusion must be, that the whole is a delusion. Indeed

the New Testament representation of this affair bears an unequivocal

and unmeaning appearance. It is there declared, "Except a man be born

again, he cannot see the kingdom of God." And when Nicodemus makes

the rational inquiry how such an event could possibly happen, he is

put off with an evasive answer, (John chap. 3.) "Nicodemus saith unto

him, how can a man be born when he is old? Can he enter the second

time into his mother's womb, and be born? Jesus answered, verily I

say unto thee; except a man be born of water and of the spirit, he

cannot enter into the kingdom of God. Marvel not that I said unto

thee, ye must be born again. The wind bloweth where it listeth, and

thou hearest the sound thereof, but canst not tell whence it cometh,

and whether it goeth, so is every one that is born of the spirit.

Nicodemus answered and said unto him, how can these things be? Jesus

answered and said unto him, Art thou a master of Israel, and knowest

not these things? Verily, verily, I say unto thee, we speak that we

do know, and testify that we have seen, and ye receive not our

witness. If I have told you earthly things, and ye believe not, how

shall ye believe if I tell you of heavenly things?" &c. From this

passage it is evident that Jesus, who made the answer to Nicodemus,

knew nothing of the nature of this marvellous change. Being born of

water and of the spirit is a phrase without meaning; what ideas can

this possibly convey to the mind? but the advocates of this doctrine

contend that one part of this sentence relates to baptism, and the

other to the influence of the Holy Ghost. This does not mend the

matter, neither does it exhibit any new species of information; for

what has baptism to do with the moral condition of man? Can water,

externally applied, destroy internal moral turpitude? If human vices

could be cured through this channel, the more rational efforts for

the renovation and improvement of our character would become

unnecessary. But it is clearly discernible, that as vice is a

violation of moral law, the way to remedy the mischiefs resulting

from this violation, is not to pour water on the face, which can have

no possible influence on the mind, but to return to uniform conduct,

consistent with the primary principles of moral virtue. And further,

to be born of the Spirit, being unintelligible, and without any

beneficial effect, is equally ridiculous and absurd. The comparison

of this regeneration with the blowing of the wind, exhibits nothing

but the ignorance of him who made it. Indeed the principle on which

the doctrine rests, is so unnatural and so destitute of any valuable

effects, that it is unworthy of further consideration. 

    The next point of examination is the morality of the Christian

religion. On this head, the advocates of this revealed system have

made a mistake injurious to themselves, by extolling its morality

above that of any other moral treatise; they have provoked inquiry

and comparison, and the result serves only to diminish the pretended

excellence of their scheme. It is not denied that this religion

contains some good moral maxims. But it is denied that it contains

any thing like a pure "system" of genuine morality. Its moral maxims

are but thinly interspersed, and they are inaccurate and incomplete,

trifling, and often without utility, destitute of justifiable

application to the moral condition of intellectual life. All morality

that is genuine, is drawn from the nature and condition of rational

beings. It is calculated to preserve and augment their happiness, to

raise and extend the dignity and utility of social existence. It

assumes for its basis, the genuine principles of reciprocal justice,

and an extensive benevolence. While it regards the felicity of

others, it also regards the preservation of our own life and

happiness. But the moral doctrine concerning injuries, contained in

the Christian religion, is not established upon a principle of this

mutual nature, but solicits an accumulation of insult, by commanding

us after being smitten on one cheek to turn the other also. This is

sacrificing the dignity of our character, and inviting fresh

injuries. It is surrendering up the manly part of our nature, into

the hands of him who is sure to trample it under foot. And again it

is said, "If any man will sue thee at the law, and take away thy

coat, let him have thy cloak also;" that is, after thine enemy hath

unjustly taken away a part of thy property, it becomes thy duty to

bestow upon him the remainder. If thy coat is already gone, thou must

give away the remainder of thy garments, and go naked thyself. If

thine enemy do thee all possible injury, thou must in return exercise

towards him sincere love and affection. If he persecute thee, thou

shouldst bless him for his curses and persecutions. In short, to

comply with the spirit of this morality, we must invert the order of

nature, and bestow on crimes and continued abuse, the most endearing

affections of our heart. Where is the believer who puts this morality

into practice? It is not considered by every one as merely

theoretical. Have you who are believers in this system, coats and

other garments to bestow, in order to comply with its injunctions?

Are you willing to surrender your natural dignity, to sink your

nature to a level of a spaniel, in order to become a true Christian?

And can you, with any appearance of truth and justice, advocate the

purity and celestial nature of this species of moral maxims? It may

reasonably be presumed that if one coat had been obtained through the

channel of a law suit, another law suit would be necessary in order

to obtain the cloak. And thus this celestial morality would become

the cause of endless litigation. But if we should accede to the truth

of the assertion, that all the maxims held as moral by the professors

of Christianity, were really and truly so, this would not prove the

celestial origin of their religion. For if we attribute to them all

the excellence which is contended for, they still fall below ancient

and modern dissertations on this subject. This religion does not draw

its morality from the right source. But the correct, the elegant, the

useful maxims of Confucius, Antoninus, Seneca, Price, and Volney,

beautifully display its principles from the physical and moral

organization of intelligent beings. The writings of these men are in

the hands of the public, and may be perused by every one whose

prejudices do not forbid it, and when examined with a spirit of

candour, they will rise far superior to the boasted morality of the

Christian system. But when the numerous, cruel, and immoral maxims

contained in the Bible, are placed in the balance, they greatly

outweigh all its genuine morality, and the influence of this religion

upon the human heart and human actions verifies the remark.

    But of this we shall speak in the next division of the subject,

which is the consideration of the effects produced by the

introduction of the Christian religion into the world.

    When the human mind takes a retrospective view of past ages,

through the mirror of history; when it calls up to its contemplation,

the murderous devastations, the horrid wars and cruelties which have

desolated the Christian world; when it beholds the fagot every where

lighted up for the destruction of man; when gibbets, imprisonment,

and persecutions are presented on every quarter; when it sees

domestic peace and tranquillity tortured and almost annihilated,

malevolence and sectarian spirit enkindling the most unbridled

resentments to disturb the benevolent sentiments of the human heart;

when, in fact, all Christendom exhibits a spectacle shocking to

humanity, the weeping voice of Nature cries aloud, and demands a

disclosure of the causes which have produced this general misery and

distress. It asks, in the name of Reason and Truth, whence all these

calamities, whence these innumerable evils that have overwhelmed and

laid waste a beautiful and productive earth? Where is the source of

these human misfortunes? Where the fountain whence these miseries

proceed? Righteous God of Nature! What questions are these to ask in

the face of the Christian church? But however painful the task, truth

compels us to declare, that to this "holy" religion they are to be

attributed. In this wonderful system of divine benevolence, we must

seek for the origin. 

"Does the God of Nature then require devastation for homage, or

conflagration for sacrifice? Would he have groans for hymns?

Murderers to worship him, and a desert and ravaged world for his

temple? Yet such, holy and faithful generations, are your works!

These the fruits of your piety! You have massacred the people,

reduced cities to ashes, destroyed all traces of cultivation, made

the earth a solitude, and you demand the reward of your labours. For

myself, I solemnly affirm by all laws, human and divine, by the laws

of the human heart, that the hypocrite and the deceiver shall be

themselves deceived. The unjust man shall perish in his rapacity, and

the tyrant in his usurpation; the sun shall change his course, before

folly shall prevail over wisdom and science, before stupidity shall

surpass prudential economy in the delicate art of procuring to man

his true enjoyments, and of building his happiness on a solid

foundation."(1)

[1. Volney's "Ruins".]

    We now proceed to exhibit, more particularly, the fatal effects

of the Christian religion, relative to science, to morality, and

human happiness. In vain do the advocates of this system contend for

its beneficial effects as it regards these three principles. Science

has been suppressed, morality insulted, and human happiness partially

destroyed.

    If the introduction of this religion into the world had been

calculated to accelerate the progress of human improvement, or to

render mankind wiser and happier, history should have recorded the

progressive steps of this accumulating knowledge. But instead of

this, the reverse stands confessed on the face of the record. When

did the light of science begin to extend its benign influence over

the surface of the globe? Was it at the commencement of the Christian

era, and did it keep pace with the progressive belief of the

Christian doctrines? Did the mind of man receive any impulse

beneficial to the cause of knowledge, when this religion was first

promulgated; and did the extension of useful information bear any

justifiable relation to the diffusion of Christian principles? Did

the world become either wiser or better after this religion had

unfolded its genuine effects for more than fifteen centuries? Was

this the cause of giving energy to the intellectual faculties of man?

Were the genuine principles of science, which are contained in the

system of nature, displayed and manifested by the establishment of

this religion? In a word, has Christianity enlightened the world? No!

But it has served as a means to suppress useful knowledge; for

neither the commencement nor progressive establishment of this

religion has contributed to useful information. If science were

connected with the establishment and belief of Christianity, its

advancement ought to have kept pace with the accelerated operation of

its cause. But the reverse is the fact, for while the Christian

religion has its greatest effect on the human mind, the useful

branches of science were totally neglected, and the world was buried

in the most profound darkness and ignorance; but when the physical

energy of man roused itself from its slumbering and depressed

condition, it took cognizance of primary principles, and discovered

truth from the invariable laws of nature. While the mind was under

the influence of clerical authority, independent reflection was

effectually suppressed, and fear had destroyed all scientific

efforts. Geography, astronomy, and natural philosophy, in short, the

whole science of physics was denied the privilege of liberal inquiry

and discussion. Religion affirmed the earth to be as flat as a

trencher, and he who denied this assertion, was charged with a

damnable heresy. Religion denied the existence of the Antipodes, and

Genius trembled beneath its threatening rod. Religion inverted the

whole order of nature, and truth and science had no safe or

beneficial appeal. Religion pronounced damnation to the philosophic

inquirer, and he sought tranquillity in the dark abodes of ignorance,

or the suppression of useful knowledge. In short, religion governed

by terror, and the mind of man painfully submitted to its destructive

influence, till, at length, wearied and distressed by this degrading

authority, it boldly asserted its own natural dignity and

independence, and dared to draw its knowledge from the pure fountain

of nature. As knowledge began to increase, the influence of the

Christian religion and the authority of the church were seen to

diminish; and as in the one case, ignorance kept pace with the

promulgated influence of this religion, so in the other, science has

kept pace, and extended itself in proportion to the destruction of

Christian influence and authority; and where at this period there is

the most science, there the least credence is given to revealed

religion; where the principles of physics, morality, and politics

have been most clearly understood, there the least respect is paid to

this system of fanaticism and superstition. In short, they are

incompatible with each other, and it may be confidently maintained

that the world must either retrograde to a state of darkness, or that

the belief of the Christian religion must become wholly extinct. If

the mind of man should progressively advance towards a state of

perfectibility, this system of religion, so injurious to its

researches and so incompatible with the dignity and happiness of his

nature, must be forever annihilated and destroyed. If, on the other

hand, this unnatural scheme of ethics is permitted to retain its

mischievous influence, the highest and best hopes of the

philanthropist must be abandoned, and ignorance and misery become the

lot of mortals. But God forbid that this should ever be the case. The

benevolent mind, while reflecting on the subject, entertains a strong

hope, that the reverse will obtain, and that the world will

ultimately become virtuous and happy.

    Again, this religion claiming with so much imperious austerity,

celestial origin, has not been less injurious to the cause of

morality, than to that of science. Its fundamental principles are of

a nature destructive to all moral virtue, its doctrines openly

disavow all benefit resulting from the practice of a genuine

morality. Faith, atonement, and supernatural grace are the essential

requisites of eternal happiness, and these have nothing to do with

the mental or moral energies of our nature. The cultivation of our

minds, the improvement of our faculties, and the performance of moral

duties, by which alone man can expect or deserve to enjoy permanent

felicity, are not considered as the proper means of acquiring it; but

a blind an unintelligible faith, a mysterious and inexplicable belief

in carnage and murder, are to become the objects of our highest

admiration! "Not of works," says Paul, (the apostle of fanaticism and

superstition) "lest any man should boast." And again, "It is not of

him that willeth, nor of him that runneth, but of God that sheweth

mercy." When maxims such as these are fundamental in any system of

religion, what beneficial effects can result from it? It goes to the

destruction of all moral effects. It represents man as incapable of

performing any virtuous action. "For of yourselves ye can do

nothing," is another maxim of this "holy religion". If man then can

do nothing, nothing ought to be required of him; and if he is capable

of practicing moral virtue, he ought to receive his reward. But

inspiration teaches, that he ought to depend on the merit of another,

and fanaticism cries aloud, that in Jesus alone you have hope; when

the truth is, that neither the hopes, the welfare, or the happiness

of man, can bear any possible relation to Jesus Christ or his

opinions. Man is a being possessed of certain powers and faculties,

and it is only through the justifiable exercise of these that he can

be happy. But when he is taught to believe that his highest moral

efforts can avail nothing; that he is completely under condemnation,

in consequence of the imputed sin of him who lived six thousand years

ago; that he can be relieved from the effects of this primary

apostacy, only by the murder of an innocent person; that he can lay

claim to this relief only through the channel of supernatural grace

and divine aid; in fact, that of himself, he can do nothing; when he

is taught to believe all this, what inducement can remain to the

practice of virtue? There is none, and the mind is left to the gloomy

anticipation of eternal fire. Was this religion instituted for the

benefit and improvement of man? And do its professors deny him the

power and beneficial results of moral exertions? Do they call him to

virtuous activity for the purpose of insulting the useful energy of

his nature? Do they in one breath represent him as an intelligent

being, and in the next degrade him to the condition of a beast or a

devil? It may be pronounced with certainty, that morality or real

virtue can never be promoted by a scheme of religion containing such

contradictions and absurdities, and that human enjoyment has been

essentially diminished by the promulgation of such unnatural

principles. Since it has already been shown that the Christian

religion has been destructive to science and to morals, it seems

almost unnecessary to make any observations on its relation to

general happiness; for since the happiness of man depends essentially

on the possession of knowledge and the practice of virtue, whatever

injures these must be detrimental to his true felicity. The

descriptions given in this religion of the character and conduct of

the Almighty, are shocking to the reflections of the benevolent mind;

they represent the Creator of the world, not as the friend, but as

the enemy of man; as a being agitated by passions, and acting

capriciously for the gratification of his own resentment; sometimes

he is said to be merciful, at other times cruel and vindictive;

sometimes just, at other times malevolent and revengeful; sometimes

permanent and immutable in his actions and designs, at other times

changeable, and to have repented of what he had previously determined

to perform; at one time unbounded in his love, at another time

unlimited in his fury and vengeance; sometimes the God of peace, at

other times the God of wars and battles; now mild and peaceable, the

next moment angry and resentful. "In short, this Christian God is

ever at variance with himself," and in him no genuine confidence can

be reposed. Can any one then be happy who trusts to a being of this

description? To one who is imperfect, unstable, passionate, and

revengeful? To a being who has, in fact, no uniformity of conduct, no

system of action, and no immutability of procedure? No! Those who

place their confidence here must be wretchedly disappointed, and an

agitated mind will be their unavoidable portion. Yet to all this is

added, the fear of an eternal Hell, as the certain and inevitable lot

of nine-tenths of the human race. To say, therefore, that this

religion has made mankind happy, is to disregard all the operations

of the human heart, and the most justifiable hopes of the human mind.

    Man! If thou wouldst be happy, thou must come home to Nature,

admire her splendid beauties, develope truth from the permanence of

her laws, cultivate real virtue, improve and exalt thy character,

extend the sphere of thy utility, and invariably adhere to the

practice of a pure and genuine morality.

CHAPTER VI.

ORIGIN OF THE EARTH. 

    Supernatural religion has been fertile in inventing systems

concerning the origin of the world. The period which has been

assigned to its duration has been extremely different among different

nations of the earth, and has been limited or extended by theological

authority. The Chinese records ascribe to the earth a duration of

more than 20,000 years, and according to the opinions of some, of

more than 40,000 years. These opinions are controverted by Christian

believers, because, according to their sacred writings, the age of

the earth is only about 6,000 years. Every opinion on this subject,

which is supported by a popular and supernatural theology, is

maintained with a tenacity which fanatic dogmatism never fails to

inspire. It is, no doubt, a matter of curious inquiry when and by

what means the earth was produced, what important changes it has

undergone, and by what means these changes have been effectuated, and

what will be their final result upon the modification and existence

of the earth. While we inquire into the origin of the earth, we are

also naturally led to the idea of the other extreme, and are

solicitous to ascertain the ultimate extent of its duration. It is,

however, a subject of vast difficulty, and involved in so much

darkness and uncertainty, that it will probably always be impossible

to reduce to absolute certitude any philosophical ideas upon this

abstruse and difficult case. One thing, however, is certain, that if

philosophy be ignorant upon the origin of the earth, theology, from

the nature of its character, must be still more ignorant; philosophy

investigates with patient and temperate perseverance, while theology

is impelled by the gales of ranting enthusiasm. The latter is

certain, without evidence, and the former is in doubt because it is

deficient in evidence. When it is asserted by Christian believers,