« AnteriorContinuar »
In the former part of the Age of Reason, I have spoken of the three frauds, mystery, miracle, and prophecy; and as I have seen nothing in any of the answers to that work, that in the least affects what I have there said upon those subjects, I shall not encumber this Second Part with additions that are not necessary.
I have spoken also in the same work upon what is called revelation, and have shewn the absurd misapplication of that term to the books of the Old Testament and the New; for certainly revelation is out of the question in reciting any thing of which man has been the actor, or the witness. That which a man has done or seen, needs no revelation to tell him he has done it, or seen it; for he knows it already; nor to enable him to tell it, or to write it. It is ignorance or imposition, to apply the term revelation in such cases; yet the Bible and Testament are classed under this fraudulent description of being all revelation.
Revelation then, so far as the term has relation between God and man, can only be applied to something which God reveals of his will to man; but though the power of the Almighty to make such a communication, is necessarily admitted, because to that power all things are possible, yet, the thing so revealed (if any thing ever was revealed, and which, by the bye, it is impossible to prove) is revelation to the person only to whom it is made. His account of it to another is not revelation; and whoever puts faith in that account, puts it in the man from whom the account comes; and that man may have been deceived or may have dreamed it; or he may be an impostor, and may lie. There is no possible criterion whereby to judge of the truth of what he tells; for even the morality of it would be no proof of revelation. In all such cases, the proper answer would be, "When it is revealed to me, I will believe it to be revelation; but it is not, and cannot be incumbent upon me to believe it to be revelation before; neither is it proper that I should take the word of a man as the word of God, and put man in the place of God." This is the manner in which I have spoken of revelation in the former part of the Age of Reason; and which, while it reverentially admits revelation as a possible thing, because, as before said, to the Almighty all things are possible, it prevents the imposition of one man upon another, and precludes the wicked use of pretended revelation.
But though, speaking for myself, I thus admit the possi bility of revelation, I totally disbelieve that the Almighty ever did communicate any thing to man, by any mode of speech, in any language, or by any kind of vision, or ap
pearance, or by any means which our senses are capable of receiving, otherwise than by the universal display of himself in the works of the creation, and by that repugnance we feel in ourselves to bad actions, and disposition. to good ones.
The most detestable wickedness, the most horrid cruelties, and the greatest miseries, that have afflicted the human race, have had their origin in this thing called revelation, or revealed religion. It has been the most dishonourable belief against the character of the Divinity, the most destructive to morality, and the peace and happiness of man, that ever was propagated since man began to exist. It is better, far better, that we admitted, if it were possible, a thousand devils to roam at large, and to preach publicly the doctrine of devils, if there were any such, than that we permitted one such impostor and monster as Moses, Joshua, Samuel, and the Bible-prophets, to come with the pretended word of God in his mouth, and have credit among us.
Whence arose all the horrid assassinations of whole nations of men, women, and infants, with which the Bible is filled; and the bloody persecutions, and tortures unto death, and religious wars, that since that time have laid Europe in blood and ashes; whence arose they, but from this impious thing called revealed religion, and this monstrous belief, that God has spoken to man? The lies of the Bible have been the cause of the one, and the lies of the Testament of the other.
Some Christians pretend, that Christianity was not established by the sword; but of what period of time do they speak? It was impossible that twelve men could begin with the sword; they had not the power; but no sooner were the professors of Christianity sufficiently powerful to employ the sword, than they did so, and the stake and the faggot too; and Mahomet could not do it sooner. By the same spirit that Peter cut off the ear of the high priest's servant (if the story be true) he would have cut off his head, and the head of his master, had he been able." Besides this, Christianity grounds itself originally upon the Bible, and the Bible was established altogether by the sword, and that in the worst use of it; not to terrify, but to extirpate. The Jews inade no converts; they butchered all. The Bible is the sire of the Testament, and both are called the word of God. The Christians read both books; the ministers preach from both books; and this thing called Christianity is made up of both. It is then false to say that Christianity was not established by the sword.
The only sect that has not persecuted are the Quakers; and the only reason that can be given for it is, that they are rather Deists than Christians. They do not believe
much about Jesus Christ, and they call the scriptures a dead letter. Had they called them by a worse name, they had been nearer the truth.
It is incumbent on every man who reverences the character of the Creator, and who wishes to lesson the catalogue of artificial miseries, and remove the cause that has sown persecutions thick among mankind, to expel all ideas of revealed religion as a dangerous heresy, and an impious fraud. What is it that we have learned from this pretended thing called revealed religion?-nothing that is useful to man, and every thing that is dishonourable to his Maker. What is it the Bible teaches us?-rapine, cruelty, and murder. What is it the Testament teaches us?-to believe that the Almighty committed debauchery with a woman engaged to be married! and the belief of this debauchery is called faith.
As to the fragments of morality that are irregularly and thinly scattered in those books, they make no part of this pretended thing, revealed religion. They are the natural dictates of conscience, and the bonds by which society is held together, and without which, it cannot exist; and are nearly the same in all religions, and in all societies. The Testament teaches nothing new upon this subject; and where it attempts to exceed, it becomes mean and ridiculous. The doctrine of not retaliating injuries is much. better expressed in Proverbs, which is a collection as well from the Gentiles as the Jews, than it is in the Testament. It is there said, Proverbs xxv. ver. 21, "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink (18): but when it is said, as in the Testainent, "If a man smite thee on the right cheek, turn to him the other also; it is assassinating the dignity of forbearance, and sinking man into a spaniel.
Loving enemies, is another dogina of feigned morality,. and has besides no meaning. It is incumbent on man,
(18) According to what is called Christ's sermon on the mount in the book of Matthew, where, among some other good things, a great deal of this feigned morality is introduced, it is there expressly said, that the doctrine of forbearance, or of not retaliating injuries, was not any part of the doctrine of the Jews; but as this doctrine is founded in Proverbs, it must, according to that statement, have been copied from the Gentiles, from whom Christ had learned it. Those men, whom Jewish and Christian idolators have abusively called heathens, had much better and clearer ideas of justice and morality than are to be found in the Old Testament, so far as it is Jewish; or in the New. The answer of Solon on the question, "Which is the most perfect popular government," has never been exceeded by any man since his time, as containing a maxim of political morality. That," said he, "where the least injury done to the meanest individual, is considered as an insult on the whole constitution." Solon lived about 500 years before Christ.
as a moralist, that he does not revenge an injury; and it is equally as good in a political sense, for there is no end to retaliation, each retaliates on the other, and calls it justice, but to love in proportion to the injury, if it could be done. would be to offer a premium for a crime. Besides, the word enemies is too vague and general to be used in a moral maxim. which ought always to be clear and defined. like a proverb. If a man be the enemy of another from mistake and prejudice, as in the case of rel gious opinions, and sometimes in politics, that man is different to an enemy at heart with a criminal intention; and it is incumbent upon us, and it contributes also to our own tranquility, that we put the best construction upon a thing that it will bear. But even this erroneous motive in him makes no motive for love on the other part; and to say that we can love voluntarily, and without a motive, is morally and physically impossible.
Morality is injured by prescribing to it duties. that in the first place, are impossible to be performed: and, if they could be, would be productive of evil; or, as before said, be premiums for crime. The maxim of doing as we would be done unto, does not include this strange doctrine of loving enemies; for no man expects to be loved himself for his crime or for his enmity.
Those who preach this doctrine of loving their enemies, are in general the greatest persecutors, and they act consistently by so doing; for the doctrine is hypocritical, and it is natural that hypocrisy should act the reverse of what it preaches. For my own part. I disown the doctrine, and consider it as a feigned or fabulous morality; yet the man does not exist that can say I have persecuted hin, or any man, or any set of men, either in the American Revolution, or in the French Revolution; or that I have in any case, returned evil for evil. But it is not incumbent on man to reward a bad action with a good one, or to return good for evil; and wherever it is done, it is a voluntary act, and not a duty. It is also absurd to suppose that such doctrine can make any part of a revealed religion. imitate the moral character of the Creator by forbearing with each other, for he forbears with all; but this doctrine would imply that he loved man, not in proportion as he was good, but as he was bad.
If we consider the nature of our condition here, we must see there is no occasion for such a thing as revealed religion. What is it we want to know? Does not the creation, the universe we behold, preach to us the existence of an Almighty power that governs and regulates the whole? And is not the evidence that this Creation holds out to our senses infinitely stronger than any thing we can read in a book, that any impostor might make and call the word
of God? As for morality the knowledge of it exists in every man's conscience.
Here we are. The existence of an Almighty power is sufficiently demonstrated to us, though we cannot conceive, as it is impossible we should, the nature and manner of its existence. We cannot conceive how we came here ourselves, and yet we know for a fact that we are here. We must know also, that the power that called us into being, can, if he pleases, and when he pleases, call us to account for the manner in which we have lived here; and, therefore, without seeking any other motive for the belief, it is ra tional to believe that he will, for we know before-hand that he can. The probability, or even possibility of the thing is all that we ought to know; for if we knew it as a fact, we should be the mere slaves of terror; our be lief would have no merit; and our best actions no virtue.
Deism then teaches us, without the possibility of being deceived, all that is necessary or proper to be known. The Creation is the Bible of the Deist. He there reads, in the hand-writing of the Creator himself, the certainty of his existence, and the immutability of his power, and all other Bibles and Testaments are to him forgeries. The probabi lity that we may be called to account hereafter, will, to a reflecting mind, have the influence of belief; for it is not our belief or disbelief that can make cr unmake the fact. As this is the state we are in, and which it is proper we should be in, as free agents, it is the fool only, and not the philosopher, or even the prudent inan, that would live as
if there were no God.
But the belief of a God is so weakened by being mixed with the strange fable of the Christian creed, and with the wild adventures related in the Bible, and of the obscurity. and obscene nonsense of the Testament, that the mind of man is bewildered as in a fog. Viewing all these things in a confused mass, be confounds fact with fable; and as he cannot believe all, he feels a disposition to reject all. But the belief of a God is a belief distinct from all the things, and ought not to be confounded with any. The notion of a Trinity of Gods has enfeebled the belief of one God. A. multiplication of beliefs acts as a division of belief; and in proportion as any thing is divided it is weakened.
Religion, by such means, becomes a thing of form, instead of fact; of notion instead of principles; morality is banished to make room for an imaginary thing, called faith, and this faith has its origin in a supposed debauchery; a man is preached instead of God; an execution is an object for gratitude; the preachers daub themselves with the blood, like a troop of assassins, and pretend to admire the brilliancy it gives them; they preach a humdrum ser