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the Christian system may be to believe or to acknowledge. it, it is nevertheless true, that the age of ignorance commenced with the Christian system. There was more knowledge in the world before that period, than for many centuries afterwards; and as to religious knowledge, the Christian system, as already said, was only another species. of mythology; and the mythology to which it succeeded, was a corruption of an ancient system of theism (3).

It is owing to this long interregnum of science, and to no other cause that we have now to look through a vast chasm of many hundred years to the respectable characters we call the ancients. Had the progression of knowledge gone on proportionably with the stock that before existed, that chasm would have been filled up with characters rising superior in knowledge to each other; and those ancients we now so much admire, would have ap peared respectably in the back ground of the scene. But the Christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through that long chasm, to the times of the ancients, as over a vast sandy desart, in which not a shrub appears to intercept the vision to the fertile hills. beyond.

It is an inconsistency scarcely possible to be credited, that any thing should exist, under the name of a religion, that held it to be irreligious to study and contemplate the

(3) It is impossible for us now to know at what time the heathen mythology began; but it is certain from the internal evidence that it carries, that it did not begin in the same state or condition in which it ended. All the gods of that mytho logy, except Saturn, were of modern invention. The supposed reign of Saturn was prior to that which is called the heathen mythology, and was so far a species of theism, that it admitted the belief of only one God. Saturn is supposed to have abdicated the government in favour of his three sons and one daughter, Jupiter, Pluto, Neptune, and Juno; after this; thousands of other gods and demi-gods were imaginarily created, and the calendar of gods increased as fast as the calendar of saints, and the calendars of courts have increased since.

All the corruptions that have taken place in theology and in religion, have been produced by admitting of what man calls revealed religion. The Mythologists pretended to more revealed religion than the Christians do. They had their oracles and their priests, who were supposed to receive and deliver the word of God verbally, on almost all occasions.

Since then all corruptions drawn from Moloch to modern predestinarianism, and the human sacrifices of the heathens to the Christian sacrifice of the Creator, have been produced by admitting of what is called revealed religion, the most effectual means to prevent all such evils and impositions is, not to admit of any other revelation than that which is manifested in the book of creation, and to contemp:ate the creation as the only true and real word of God that ever did, or ever will exist; and that every thing else, called the word of God is fable and imposition.

structure of the universe that God had made. But the fact is too well established to be denied. The event that served more than any other to break the first link in this long chain of despotic ignorance, is that known by the name of the Reformation by Luther. From that time, though it does not appear to have made any part of the intention of Luther, or of those who are called reformers, the sciences began to revive, and liberality, their natural associate, began to appear. This was the only public good the reformation did; for, with respect to religious good, it might as well not have taken place. The mytho logy still continued the same; and a multiplicity of National Popes grew out of the downfal of the Tope of Christendom.

Having thus shewn from the internal evidence of things, the cause that produced a change in the state of learning, and the motive for substituting the study of the dead languages in the place of the sciences, I proceed, in addition to the several observations already made in the former part of this work, to compare or rather to confront the evidence that the structure of the universe affords, with the Christian system of religion; but, as I cannot begin. this part better than by referring to the ideas that occurred to me at an early part of life, and which I doubt not have occurred in some degree to almost every other per. son at one time or other, I shall state what those ideas were, and add thereto such other matter as shall arise out of the subject, giving to the whole, by way of preface, a short introduction.

My father being of the Quaker profession, it was my good fortune to have an exceeding good moral education, and a tolerable stock of useful learning. Though I went to the grammar school (4), I did not learn Latin, not only because I had no inclination to learn languages, but because of the objection the Quakers have against the books in which the language is taught. But this did not prevent me from being acquainted with the subjects of all the Latin books used in the school.

The natural bent of my mind was to science. I had some turn, and I believe some talent for poetry; but this I rather repressed than encouraged, as leading too much into the field of imagination. As soon as I was able, I purchased a pair of globes, and attended the philosophical lectures of Martin aud Ferguson, and became afterwards acquainted with Dr. Bevis, of the society, called the Royal Society, then living in the Temple, and an excellent astronoiner.

(4) The same school, Thetford in Norfolk, that the late Counsellor Mingay went to, and under the same master.

I had no disposition for what is called politics. It presented to my mind no other idea than is contained in the word Jockeyship. When, therefore, I turned my thoughts. towards matters of government, I had to form a system for myself, that accorded with the moral and philosophic principles in which I had been educated. I saw, or at least I thought I saw, a vast scene opening itself to the world in the affairs of America; and it appeared to me, that unless the Americans changed the plan they were then pursuing, with respect to the government of England, and declare themselves independent, they would not only involve themselves in a multiplicity of new difficulties, but shut out the prospect that was then offering itself to mankind through their means. It was from these motives. that I published the work known by the name of " Common Sense," which is the first work I ever did publish; and so far as I can judge of myself, I believe I never should have been known in the world as an author, ou any subject whatever, had it not been for the affairs of America. I wrote "Common Sense" the latter end of the year 1775, and published it the 1st of January, 1776. Independence was declared the fourth of July fol lowing.

Any person who has made observations on the state and progress of the human mind, by observing his own, canhot but have observed, that there are two distinct classes of what are called Thoughts; those that we produce in ourselves by reflection and the act of thinking, and those that bolt into the mind of their own accord. I have always made it a rule to treat those voluntary visitors. with civility, taking care to examine, as well as I was able, if they were worth entertaining; and it is from them I have acquired almost all the knowledge that I have. As to the learning that any person gains from school education, it serves only, like a small capital, to put him in the way of beginning learning for himself af terwards. Every person of learning is finally his own teacher, the reason of which is, that principles, being of a distinct quality to circumstances, cannot be impressed up the memory; their place of mental residence is the understanding, and they are never so lasting as when they begin by conception. Thas much for the introduc tory part.

From the time I was capable of conceiving an idea. and acting upon it by reflection. I either doubted the truth of the Christian system, or thought it to be a strange affair: I scarcely knew which it was: but I well -meniber, when about seven or eight years of age, hearing a sermon read by a relation of mine, who was a great at vo tee of the church, upon the subject of what is called

redemption by the death of the Son of God. After the sermon was ended, I went into the garden, and as I was going down the garden steps (for I perfectly recollect the spot) I revolted at the recollection of what I had heard, and thought to myself that it was making God Almighty act like a passionate man, that killed his son when he could not revenge himself any other way; and as I was sure a man would be hanged that did such a thing, I could not see for what purpose they preached such sermons. This was not one of those kind of thoughts that had any thing in it of childish levity; it was to me a serious reflection, arising from the idea I had that God was too good to do such an action, and also too almighty to be under any necessity of doing it. I believe in the same manner to this moment; and I moreover believe that any system of religion, that has any thing in it that shocks the mind of a child, cannot be a true system.

It seems as if parents of the Christian profession were ashamed to tell their children any thing about the principles of their religion. They sometimes instruct them in morals, and talk to them of the goodness of what they call Providence; for the Christian mythology has five deities -there is God the Father, God the Son, God the Holy Ghost, the God Providence, and the Goddess Nature. But the Christian story of God the Father putting his son to death, or employing people to do it (for that is the plain language of the story) cannot be told by a parent to a child; and to tell him that it was done to make mankind happier and better, is making the story still worse, as if mankind could be improved by the example of murder; and to tell him that all this is a mystery, is only making an excuse for the incredibility of it.

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How different is this to the pure and simple profession of Deism! The true Deist has but one Deity; and his religion consists in contemplating the power, wisdom, and benignity of the Deity in his works, and in endeavouring to imitate him in every thing moral, scientifical, and mechanical.

The religion that approaches the nearest of all others to true Deism, in the moral and benign part thereof, is that professed by the Quakers; but they have contracted themselves too much, by leaving the works of God out of their system. Though I reverence their philanthropy, I cannot help smiling at the conceit, that if the taste of a Quaker could have been consulted at the creation, what a silent and drab-coloured creation it would have been! Not a flower would have blossomed its gaieties, nor a bird been permitted to sing.

Quitting these reflections, I proceed to other matters. After I had inade myself master of the use of the globes,

and of the orrery (5), and conceived an idea of the infinity of space, and the eternal divisibility of matter, and ohtained, at least, a general knowledge of what is called natural philosophy, I began to compare, or, as I have before said, to confront the eternal evidence those things afford with the Christian system of faith.

Though it is not a direct article of the Christian sys. tem, that this world that we inhabit, is the whole of the habitable creation, yet it is so worked up therewith, from what is called the Mosaic account of the Creation, the of Eve and the apple, and the counterpart of that Story, the death of the Son of God, that to believe otherwise, that is, to believe that God created a plurality of worlds, at least as numerous as what we call stars, renders the Christian system of faith at once little and ridiculous, and scatters it in the micd like feathers in the air. The two beliefs cannot be held together in the same mind; and he who thinks that he believes both, has thought but little of either.

Though the belief of a plurality of worlds was familiar to the ancients, it is only within the last three centuries that the extent and dimensions of this globe that we inhabit have been ascertained. Several vessels following the tract of the ocean, have sailed entirely round the world, as a man may march in a circle, and come around by the contrary side of the circle to the spot he set out from. The circular dimensions of our world, in the widest part, as a man would measure the widest round of an apple or a ball, is only twenty-five thousand and twenty English miles, reckoning sixty-nine miles and a half to an equatorial degree, and may be sailed round in the space. of about three years (6).

A world of this extent may, at first thought. appear to us to be great; but if we compare it with the immensity of space in which it is suspended, like a bubble or balloon. in the air, it is infinitely less, in proportion than the

(5) As this book may fall into the hands of persons who do not know what an orrery is, it is for their information I add this note, as the name gives no idea of the uses of the thing. The orrery has its name from the person who invented it. It is a machinery of clock-work, representing the universe in miniature, and in which the revolution of the earth round itself and round the sun, the revolution of the moon round the earth, the revolution of the planets round the sun, their relative distances from the sun, as the centre of the whole system, their relative distances from each other, and their different magnitudes, are represented as they really exist in what we call the heavens.

(6) Allowing a ship to sail, on an average, three miles in an hour, she would sail entirely round the world, in less than one year, if she could sail in a direct circle; but she is obliged to follow the course of the ocean,

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