LIBRARY THE UNIVERSITY OF CALIFORNIA SANTA BARBARA PRESENTED BY JOY MYERS OCCASIONAL THOUGHTS OF HORACE SEAVER, FKOM SELECTED FKOM Boston Enfaattgator. " Come forth into the light of things, Let Nature be your Teacher." Wordsworth. BOSTON: PUBLISHED BY J. P. MEKDUM, Investigator ffice, PAINE MEMORIAL BUILDING, APPLETON STREET. 1888. COPYRIGHTED, 1888, BY J. P. MENDUM. PREFACE. THIS volume is made up of editorials written for the Investigator by Mr Seaver. It has been prepared with his knowledge and consent, but without consulting his judgment as to its con- tents. The responsibility of selecting the articles for this book was assumed without thought of criti- cism. The desire which prompted the work, and directed its preparation, was to preserve, in a more convenient form, the writings of one who has honored the cause of free thought by his ability and devotion, and who is honored and re- spected, by thousands of his fellow beings, as the Nestor of Liberalism. No apology need be offered for giving this book to the world. It carries its own recommendation. Every friend of honest thought will welcome it as a valuable addition to the library of honest litera- ture, which is yet none too large. Every father who is desirous of having a wise instructor for the growing minds of his children will be glad to take this volume into his home. 3 4 PREFACE. A new generation, which is to carry forward the work of emancipation from the bondage of super- stition, is coming upon the stage of action. The counsel of the generation which is now passing away should be heeded. No man of his time has spoken wiser words than Horace Seaver. If the lessons contained in this volume could be transmuted into human character and human life, the individual would be nobler, society would be purer, and the nation would be better. Let us remember that it is not only wisdom to speak wise words, but also to heed them. L. K. WASHBURN. REVERE, Mass, Aug. 24, 1888. CONTENTS. PAGE OPPOSITION AND PREJUDICE 9 EDUCATION A CUBE FOB BIGOTRY 11 CIRCUMSTANCES 13 GOVERNMENT 14 WOMAN'S EIGHTS 17 SOCIETY 20 THE SCHOOLMASTER 21 PRIESTS 22 FREE DISCUSSION 23 THE TRIUMPH OF LEARNING 24 HINTS TO HERETICS 25 THE THEATRE 26 WHO is THE ATHEIST? 28 TEMPERANCE 30 INDIVIDUAL EFFORT 32 HEAVEN AND HELL 33 KELIGIOUS DESPOTISMS 34 CONSCIENCE 35 To ADVOCATE UNWELCOME TRUTHS NO EASY TASK . 36 AGITATION 37 OPINIONS 38 EXAGGERATION 39. THE QUESTION 40 THE PRESENT AGE 41 THOMAS PAINE 43 SELF-RESPECT 44 SECTARIANISM 45 THE WORKING-CLASS 47 REFORMERS 49 LIBERTY 51 5 6 CONTENTS. MOTIVES 52 VIRTUE AND RELIGION ',,', BAI> INTENTIONS 54 "THE WORLD MOVES" 55 RELIGION AND LIBERALISM 56 SUNDAY SCHOOLS 59 REVERENCE FOR OLD DOCTRINES 61 COURAGE 63 FREE SPEECH 64 THE CLOSING YEAR 65 THE UNKNOWN 67 WHAT WILL YOU SUBSTITUTE FOB RELIGION? ... 68 INDIVIDUALITY 70 FREEDOM OF THE PRESS 74 DIFFERENCE OF OPINION 76 REFLECTIONS 77 MOTHERS 79 PHILOSOPHY AND RELIGION 81 LIFE A JOURNEY 82 THE GREAT PURPOSE OF SOCIAL LIFE 83 NATURE AND REASON 85 PURPOSES OF LIFE 86 PUNISHMENT 87 RIGHT DOCTRINE 89 LEARNING A TRADE 89 HOME CONVERSATION 91 IMPROVEMENT OF MANKIND 93 THIS WORLD 96 A FUTURE LIFE 97 THE INFLUENCE OF WOMAN 98 OLD AGE ^ 101 LIGHT AND DARKNESS 102 PRIDE 106 LIVING AND DYING 108 INTELLECTUAL PLEASURES 109 EVILS 113 DUTY AND HAPPINESS 114 UNIVERSAL BENEVOLENCE 115 TRUTH 117 CONTENTS. 7 PLEASTJKES 121 LIBERTY REASON JUSTICE SOCIETY . . ... . 124 IMAGINATION 127 LITERATURE EDUCATION JUSTICE 131 WORDS IDEAS 133 MAKE THE BEST OF EVERYTHING 137 , INTELLECTUAL IMPROVEMENT 139 ACTIONS DUTIES VIRTUES 140 MOTHERS AND CHILDREN 144 AMUSEMENTS ON SUNDAY 148 THE TRAINING OF CHILDREN 151 PHYSICAL EDUCATION 152 REFORM 154 THOUGHTS FOR THE YOUNG 155 THE RIGHT TO EXPRESS OPINIONS 158 PREACHING 161 THE SUPPLY OF NATURAL WANTS 164 THE RIGHT TO GOOD GOVERNMENT 168 FEMALE INFLUENCE 171 IMPORTANCE OF COMMON SCHOOLS 173 THE CLERGY AND REFORM 175 VIRTUE AND VICE 177 PROVIDENCE 180 EDITING 182 A CHEERFUL PHILOSOPHY 183 A NOBLE LIFE 185 ACTIONS 186 RIGHTS 187 RELIGION AND COMMON SENSE 188 SCIENCE AND RELIGION 190 THOUGHTS ON LIFE AND DEATH 194 FOLLOW THE LIGHT OF EVIDENCE 198 WHAT is TRUTH ? 202 MAN 205 WHAT HUMANITY NEEDS 208 SECTARIAN SCHOOLS 210 INDIVIDUALITY 212 SUNDAY 213 INFIDELITY , 215 8 CONTENTS. THE INTELLECTUAL FACULTIES 210 FREEDOM OF OPINION 217 PROTESTANTS CATHOLICS 219 MOKAL INFLUENCE 220 RELIGION IN THE PUBLIC SCHOOLS 221 FORMATION OF OPINIONS 222 A CHURCH 223 BLIND FAITH 224 IGNORANCE AND DEVOTION 225 CRIME 227 MORALITY 228 THIS WORLD . , 229 OCCASIONAL THOUGHTS. OPPOSITION AND PKEJUDICE. IT would be difficult to find, in the general pre- judice against the advocates of our principles, any justifiable motive for that prejudice. We are not to be understood to assert that there are none who honestly and conscientiously oppose us. We have no doubt there are many. But this is no proof that their opposition is founded on correct grounds, and is therefore right and expedient. Man may be as conscientious in error, as in truth, but it is error, nevertheless ; and the opposition it creates, however sincere, is none the less unjust. While, then, we admit that we have some con- scientious opposers, we are no less conscientious in affirming that their opposition and prejudice are based on error; and consequently their con- duct cannot be justified. That this is the truth, is apparent from our doctrine itself; for it con- tains nothing that any man in his right senses can honestly reject. We profess to believe only in things known and seen, things that have been demonstrated by actual observation or experience, 9 10 OCCASIONAL THOUGHTS. and of course known to be what they are repre- sented. This we call knowledge ; and the only knowledge in the world worthy of the name. Who can advance a valid or reasonable objection to this belief? We disbelieve, on the other hand, only what is unseen and unknown, and cannot be seen or known. But here is no disbelief of knowledge involved. And who, we ask again, can rationally object to this belief ? These two principles comprise, in substance, the doctrine for which we contend. And, we repeat, it is difficult on any reasonable and honest ground to account for the bitter opposition it has drawn down upon those who support it. They who conscientiously oppose our doctrine, have doubtless never examined the foundation on which it rests ; but, taking counsel from others, have formed a judgment from the representations of persons interested in deceiving them. Honest themselves, they have given implicit credence to what they deemed the honesty of others ; without any examination, on their own part, of the truth of the charges preferred against us. But the great majority of our opposers are sheer calumni- ators, who, in order to fix upon us the detesta- tion of the public, and to secure the safety of their " craft, " brand us with opprobrious epithets which excite the prejudice and animosity of the people, and suppress the spirit of inquiry, the exercise of which would enable them to judge for themselves. OCCASIONAL THOUGHTS. 11 Let us, however, continue to persevere in the cause we have embraced, and make our examples prove the truth of our principles. So shall Free Inquiry eventually prevail over all opposition, EDUCATION A CUBE FOB BIGOTRY. Ignorance is not only the mother of supersti- tion, she is also the parent of fear. He who has no definite knowledge of what he professes to be- lieve, is not only afraid openly to avow his senti- ments, and firmly to maintain them, but he is also afraid to have them very closely examined. The consequence is, that if he possesses any power over those that are about him, he finds it far easier to propagate and defend his opinions by the awe of his authority, than by the clearness of his ex- planations and the force of his arguments. Hence, an ignorant people are afraid of frank in- quiry and close investigation, not so much, per- haps, because they fear the skepticism of others, as because they dread the exposure of their own ignorance. It is here, then, that bigotry begins to fetter the powers of the human mind, and to chain it in a thraldom far more distressing than the imprison- ment of the body. Among an ignorant people, the child is not permitted, with freedom, to express its sentiments. To dare to doubt what has been said to be true by its friends and its relations, is 12 OCCASIONAL THOUGHTS. to subject itself, if not to their censure, at least to their gloomy frowns and their dark suspicions. The result is, not the inculcation of correct senti- ments, but the growth of an ignorant bigotry ; and then, when the mind, unshackled from these early religious restraints, begins to examine for itself, there are ten thousand obstacles in the path of truth ; there is still this long-cherished fear of offending those whom they have been taught to reverence and to love ; there is connected with this, perhaps, a deep sense of shame, because they know so little of things with which they ought to have been familiar; there is a feeling of dis- couragement at the contemplation of those who are apparently firm in their convictions, and who are enjoying all the pleasures of unwavering faith ; and then there is the cutting, withering conviction that they are unsettled in their opinions, and yet cannot express a doubt, without sacrificing char- acter. It takes a firm and decided mind, particu- larly if one possesses warm and ardent affections, to bear up with perseverance, under the pressure of circumstances like these. And we have often thought that many an individual thus educated, or rather thus permitted to grow up in ignorance, has, in the madness of disappointed enthusiasm, rejected the truth, through fear of subjection to the bigotry of error. Education prevents such catastrophes. It scat- ters light upon what is dark, instead of envelop- OCCASIONAL THOUGHTS. 13 ing it in tenfold darkness. It encourages inquiry because it loves the truth. The parent who is in- structed wishes the child to ask, that it may re- ceive its instruction. Its reasonable doubts are heard with attention, and answered with candor ; and the village where such a state of society ex- ists, is a village from which bigotry flies, and in which truth makes her dwelling. CIRCUMSTANCES. In respect to character, man has a capacity to be anything, and by turns everything, as circum- stances shall determine. He, like the floating bubble on the stream, shows us, at times, many colors and mixtures of colors ; but these various shades of character, however light or dark, are little more than reflex radiations from surround- ing objects and occurrences. The simple nature of man is colorless it is fitted to receive every variety of impression ; and when the combined nature and impression call forth an action, good or bad, such action discloses not so much the hue of the nature itself, as the hue which it has taken from the bright or gloomy influences to which it has been exposed. If, therefore, we would have the family of man to be, as it were, a bright and glorious assemblage of the pictures of humanity, we must place all men in favorable positions, and surround them 14 OCCASIONAL THOUGHTS. with circumstances and influences in which there is nothing black or unseemly. It matters not so much what may be the mere knowledge given to men, or the religious or the moral precepts taught to them, if the circumstances by which they are surrounded be disregarded; bad circumstances and influences can neither produce nor yet main- tain good men. Circumstances furnish the seed of good or ill, and man is but the soil in which they grow. The characters of men may be made entirely good or entirely bad, or, as now, a varie- gated mixture of good and bad ; but if the insti- tutional circumstances and influences which sur- round man do not accord with the end desired do not contain within them more of good than of evil that which was intended to be a beautiful garden will become either choked up with noxious weeds, or turned into a blighted and barren waste. GOVERNMENT. All the forms of government at present exist- ing, are in a greater or less degree tyrannical and irresponsible. The wrongs which emanate from them operate upon the people, generally, in an indirect manner, through the medium of laws; and such laws are always necessarily imbued with the spirit of inequality which pervades the govern- ment from which they spring. Might and right have long been, with rulers, OCCASIONAL THOUGHTS. 15 synonymous terms ; and right and wisdom and virtue are supposed to be inherent in certain per- sons and classes of the community, independent of other persons and classes. But all these ideas of superior and inferior of master and man may be traced to the neglect of First Principles, and to the consequent rise of inequality of possess- ions; and such ideas will never be eradicated, nor the institutions founded upon them be subverted, so long as this inequality is maintained. Men have hitherto blindly hoped to remedy the present unnatural state of things, and to institute equality of rights and laws, by removing one rich tyrant and setting up another by destroying existing inequality and leaving untouched the cause of the inequality; but it will shortly be seen that it is not in the nature of any mere govern- mental change to afford permanent relief that misgovernment is not a cause, but a conse- quence, that it is not the creator, but the created, that it is the offspring of inequality of poss- essions ; and that inequality of possessions is in- separably connected with our present social sys- tem. From this it will follow that the present state of things cannot be remedied unless we change at once our whole social system ; for, alter our form of government as we will, no such change can affect the system no such change can prevent inequality of possessions, and the di- vision of society into employers and employed 16 OCCASIONAL THOUGHTS. and therefore, as a necessary consequence, no such change can remove the evils which this system and this division of society engender. We do not act, and never yet have acted upon those First Principles which Nature has instituted for the guidance and the welfare of man ; nor do we keep the broad principle of equality in view, either in our rights or our duties, our labors or our re- wards. With us almost everything is unequal and unnatural and unjust. And why are things thus? How is it that some men receive only half allowance for doing double work, while others receive double or quadruple allow- ance merely for looking on ? There is no prin- ciple in numbers which will enable one un- aided man, with powers only equal to those of any other man, to perform the united labor of one hundred, and there is no principle of reason or of justice which will allow one man to appropriate the fruits of the labor of one hundred. And yet this unjust appropriation has been practised and tolerated, in defiance of every principle of num- bers and of justice, from the creation of man to the present day. Such is the operation of the present social system ; on fraud and robbery legal- ized, stand all its power and wealth and glory ; and until this system be overthrown, and immu- table principles of right established, let no man speak of peace, or look for justice, or hope for happiness. OCCASIONAL THOUGHTS. 17 WOMAN'S EIGHTS. If there are any rights withheld from women by our present social or civil rules, or if there are any privileges which could be accorded to them without affecting public morality and well- being let them be explained, restored, and granted. It is so common to speak of woman as a perfect nonentity, a mere accident in the race, a sort of hot-bed exotic, cultivated more for show than for use, that we hardly know how to speak other- wise of her. But we can tell our conservative friends that in this matter they have not a par- ticle of ground to stand upon, not a peg upon which to hang an argument against this one sim- ple fact: that woman is of the race an inte- gral portion, subject to all social, civil, and crimi- nal laws, yet without a direct voice in the matter. The direct civil and political isolation and exclu- sion of the chattel slaves of the South was not more complete than is that of woman in the most advanced state of what is recognized as the high- est civilization. Every step taken by society towards her political emancipation is spoken of as a favor to the sex, and every such favor is re- garded by some conservatives, as a wanton and unnecessary innovation upon wholesome laws. Why cannot these fearful and we fear somewhat fusty old bachelors, reflect that many such innova- 18 OCCASIONAL THOUGHTS. tions were necessary before woman emerged from the degradation of savage life to her present state ; and no more positive and absolute sign of progress is indicated in humanity, than the occasional abo- lition of those customs which consigned women to more than chattel slavery. We might refer to an old law of England, under which a man could put a rope round the neck of his wife, lead her to the marketplace, and there sell her to the highest bidder, precisely like a horse or a sheep. This rude and barbarous custom was but a symbol of the then prevailing idea of woman's sphere. She was regarded as a mere appendage to the race, an instrument for man's lust and tyranny, a sort of natural accident, resorted to by Nature on the spur of the moment, as a sort of neces- sary expedient to continue those lordly beings called men. No drudgery was too degrading for her to perform, no punishment too degrad- ing for her crimes, and that which was re- garded in a gentleman as a mere peccadillo, unworthy of censure (licentiousness), was (and is) regarded in women as the last seal of utter social damnation. To attempt to breathe a word in favor of in- justice like this, so open, palpable, gross, is to waste breath, outrage common sense, and to jus- tify wrong the most glaring. It matters nothing at all that the criminal law punishes their crimes with equal severity, nor can a conservative find a OCCASIONAL THOUGHTS. 19 particle of countenance from this. Public opinion pronounces woman a social slave, and on the strength of this decree, every possible distinction is made between the same crime of the unmarried woman and man, and the distinction is wholly against her. Here is the injustice of the present infernal social custom. We are not able to conceive of any radical change in the existing marriage custom (always excepting the present law of divorce), which would be an improvement. But we do believe that placing woman in her proper political posi- tion would lead to a radical change in public opinion respecting her value. Either a woman is no whit above a horse, in the political and civil scale, or she is part and parcel of society, entitled to her voice and vote and property. Marriage differs from business copartnerships, but it is a copartnership, nevertheless, and if any distinction be made in favor of either party, it should be for the weaker party ; now, it is against her. Her labor, also, comes in for its share of degradation, and that labor which, performed by man, receives one hundred and fifty cents, when performed by woman receives about fifty or sixty cents. These are abuses, the errors of past ignorance, and it is a sign of stultification not to reform them out of sight altogether. 20 OCCASIONAL THOUGHTS. SOCIETY. Were man a stationary being, like the beasts and birds by which he is surrounded had he a fixed and unchangeable instinct, instead of a pro- gressive and improvable reason any change in his social institutions would be unnecessary. Society would have been the same at the begin- ning, as it is at present ; and it would continue one uniform state as long as man should exist. But man is not thus stationary ; he is a reasoning, and therefore a progressive being. The knowledge and experience of one generation can be trans- mitted to the next ; and, as a man at forty years of age must possess more knowledge than he did at twenty, so also must the world at large possess a greater accumulation of knowledge, at the end of four thousand years from the creation of man, than was possessed at the end of four hundred. Knowledge is simply an accumulation of facts; and wisdom is the art of applying such knowledge to its true purpose the promotion of human hap- piness. Although men may have much knowl- edge, and no wisdom, there can only be little wisdom where there is but little knowledge. The present generation have the accumulated knowl- edge and experience of four thousand years to work upon : and therefore they have it in their power to act wiser, in respect to the establishment of social and political institutions, than any genera- tion that has preceded them. OCCASIONAL THOUGHTS. 21 Such being the nature of man, and such his powers, the consideration of a social change need! excite no more surprise or apprehension than a sim- ple political movement. If a social change be a gigantic one, so, likewise, are the evils mighty which require to be removed. Throughout the whole universe, from the most stupendous planet to the individual atom, changes are perpetual, there is nothing at rest, nothing stationary ; to affirm, therefore, that governmental institutions require no reformation, that social systems need no alteration, is just as absurd as to say that the man shall wear the swaddling clothes which be- fitted his infancy, and be pleased in maturity, with the rattle which charmed his childhood. THE SCHOOLMASTER. The position of the schoolmaster should be better secured. It is essential that he should be independent and respectable. His authority should be jealously guarded. His emoluments should be dealt with a liberal hand, and with an assured regularity, such as will place him beyond anxiety on that score, and thus leave his mind calm and free for an occupation in which calm- ness and freedom of mind are eminently requisite. A common blunder in this country is, to un- derrate the functions and importance of the schoolmaster. We buy our teachers in what is 22 OCCASIONAL THOUGHTS. pecuniarily, though not in reality, the cheapest market. And yet we prate about our immortal souls ! All the while neglecting or only half appreciating those whose influence must develop the capacity of knowledge into actual intelligence, and render the soul or mind more dignified and valuable than the instinct of the brute. Educa- tion has no more important problem to be solved than that of raising the educator to a proper position ; that, we mean, which the well-being of the young and of society requires he should oc- cupy. PRIESTS. The idea of going to heaven through the aid of priests places mankind at once in a stage of de- pendence and inferiority. When once accustomed to this state, they are thus necessarily prepared for all those degrading concessions and compli- ances, which constitute the condition of master and slave. Firmness and nobleness of mind are gone ; men become dastards in character, and recreant in nature. The designing and hypocrit- ical, who believe nothing of the imposition, join in the practice of it, to carry their own worldly schemes ; some of pride, some of genius, others of gain, but like all schemes of tyranny, the bur- then of paying and fighting for them falls invari- ably on the common mass. It is impossible that the honest portion of the OCCASIONAL THOUGHTS. 23 community could for a moment maintain this system, if once brought to see its falsity. The whole system has been believed and adopted without a particle of proof; and that under the most unaccountable circumstances of absurdity and contradiction. Why do not honest men first demand proof of it, before they become its slaves. It is true that all systems of faith and religion are got up by man, to impose on his fellow ; or it is true that one or more of them are instituted by deity. If any one be instituted by deity, which one is it ? when was it instituted ? where was it instituted ? why was it instituted ? No mark is put upon any known system by which it can be distinguished as coming from deity ; on the con- trary, all bear the mark of the folly and imperfec- tion of man. If deity has designated any one system, no man has yet discovered this divine designation ; all pretend to have it, however much opposed to each other, which is sufficient evidence that none has it. FREE DISCUSSION. The man not imbued with superstitions, and who entertains a sincere desire to promote the happiness of the human race, will readily admit, that open and impartial discussion is the founda- tion of human liberty. Free, unrestrained inquiry on all subjects, is, in fact, the source of knowl- edge and wisdom ; for how can we detect error, 24 OCCASIONAL THOUGHTS. or distinguish truth, if there is one topic remain- ing which we are not to investigate ? We may ex- patiate for centuries on the advantages attending correct views and correct principles ; but if those systems which brutalize the mind, which proscribe the use of reason, and which hold mankind under the dominion of a vile superstition, are not to be probed to the bottom, and exhibited in all their deformity, the most powerful eloquence, the most transcendent reasoning in the world (though of weight in their proper place) will be utterly use- less. To convince man that happiness is attaina- ble, it is not enough that he know this. The causes which deprive him of it, the sources of his misery, must be clearly and distinctly pointed out ; otherwise, he will remain all his lifetime a child of sorrow and misfortune. Ignorant of the nature of the evils which beset him, he will continue the dupe of the crafty and designing, whose sole object it is to darken the understanding, that they may perpetuate their inordinate power and influ- ence. I THE TRIUMPH OF LEARNING. Mind constitutes the majesty of man ; virtue, his true nobility. The tide of improvement which is now flowing through the lf,nd, like another Niag- ara, is destined to roll on downward to the latest posterity ; and it will bear them on its bosom, our virtues, our vices, our glory, or our shame, or OCCASIONAL THOUGHTS. 25 whatever else we may transmit as an inheritance. It, then, in a great measure, depends upon the present, whether the moth of immorality, of igno- rance, and the vampire of luxury shall prove the overthrow of the republic, or knowledge and virtue, like pillars, shall support her against the whirlwind of war, ambition, corruption, and the remorseless tooth of time. Give your children fortune without education, and at least half the number will go down to the tomb of oblivion perhaps to ruin. Give them education, and they will accumulate fortunes ; they will be a fortune to themselves and their country. It is an inheri- tance worth more than gold, for it buys true honor. It can never be lost or spent, and through life it proves a friend ; in death, a consolation. Give your children education, and no tyrant will tram- ple over your liberties. Give your children edu- cation, and the silver-shod horse of the despot will never trample in ruins the fabric of your freedom. HINTS TO HERETICS. Be courageous. Dare to be honest, just, mag- nanimous, true to your country, to yourselves, to the world. Dare to do to others as you would have them do to you. Most men are cowards. They are afraid to speak and to act when duty calls, and as duty requires. Few men will suffer themselves to be called cowards ; and yet they 26 OCCASIONAL THOUGHTS. betray their cowardice by the very course they take to resent the insult. A man may intrepidly face the cannon's mouth, and be an arrant coward after all. There is a higher, a nobler courage, than was ever displayed in the heat of battle, or on the field of carnage. There is a moral courage, which enables a man to triumph over foes more formida- ble than were ever marshalled by any Caesar. A courage which impels him to do his duty, to hold fast his integrity, to maintain a conscience void of offence, at every hazard and sacrifice, in defiance of the world. Such is the courage that sustains every good man, amidst the temptations, allure- ments, honors, conflicts, opposition, ridicule, malice, cruelty, or persecution, which beset and threaten him at every stage of his progress through life. THE THEATRE. One of the most odious features of the Chris- tian superstition is persecution ; and one of the most reprehensible of its acts of continued ven- geance is its persecution of the THEATRE. From time immemorial it has been at deadly war with it. At one time in the reign of the "Round- heads," in the days of Oliver Cromwell, than whom a more profound and painted hypocrite never lived, the stage was entirely suppressed ; and if any one would enjoy a theatrical piece, he OCCASIONAL THOUGHTS. 27 had to do it at his private house, at his own expense or that of his friends. Actors were as good as proscribed and banished England. The labors of eminent men, and even the works of the immortal Shakespeare, were suffered to lie among the rubbish of musty libraries, while the efforts of drivelling sermonizers and poetasters were read, rehearsed, and listened to, with avidity. We are not about to write an eulogy upon the stage, but we reprobate that poor, miserable, contracted spirit, which tries to drive people into an absurd superstition by excluding them from every species of amusement and innocent pastime, and by con- fining them eternally to the noise, confusion, rant and nonsense of a conventicle. But this is the only way that religionists can succeed. This much, however, we will say in behalf of the stage, and we challenge any one of intelli- gence and truth to deny its verity. The stage has ever preceded and accompanied refinement in manners, purity of taste, and a revival of litera- ture and of the arts and sciences. Its most splen- did triumphs have been in the presence of the most enlightened and freest governments. Ty- rants of all kinds have been the first to fear and denounce the stage, unless indeed they could pros- titute it to their interests. Some of the most dis- tinguished men, men of the greatest rarity and most masterly talents, and men of sterling princi- 28 OCCASIONAL THOUGHTS. pies too, have written for it and considered their success, as it truly was, the pledge of their immor- tal fame. Mankind require amusement, relaxation and easy excitement of mind and feeling, and in some way or other they will have them ; and the theatre in all large cities and towns present them on a large and rational scale, and cheaper than they can be obtained in any other way. When it is encouraged by the wise and good, it is raised up to a pure atmosphere, and, as a mirror, becomes bright, while left to the dregs of society, it becomes obscene by the polluted breath breathed upon it, proving, incontestibly, that like all other great vehicles of instruction, it is merely passive, ever a source of pleasure and of moral and intellectual profit as it is employed. WHO IS AN ATHEIST? Men tremble at the very name of an atheist. But who is an atheist? The man who brings man- kind back to reason and experience, by destroying prejudices inimical to their happiness; who has no need of resorting to supernatural powers in explaining the phenomena of nature. It is madness, say the theologians, to suppose incomprehensible motives in nature. Is it mad- ness to prefer the known to the unknown ? to consult experience and the evidence of our senses ? to address ourselves to reason, and prefer her OCCASIONAL THOUGHTS. 29 oracles to the decision of sophists who even con- fess themselves ignorant of the God they an- nounce ? When we see priests so angry with atheistical opinions, should we not suspect the justice of their cause ? Spiritual tyrants ! 'tis ye who have de- famed the divinity by besmearing him with the blood of the wretched ! You are the truly im- pious ! Impiety consists in insulting the God in whom it believes. He \vho does not believe in a God cannot injure him, and cannot of course be impious. On the other hand, if piety consists in serving our country, in being useful to our fellow-crea- tures, and in observing the laws of nature, an atheist is pious, honest, and virtuous when his con- duct is regulated by the laws which reason and virtue prescribe to him. It is true, the number of atheists is incon- siderable, because enthusiasm has dazzled the human mind, and the progress of error has been so great that few men have courage to search for truth. If by atheists are meant those who, guided by experience and the evidences of their senses, see nothing in nature but what really exists; if by atheists are meant natural philosophers, who think everything may be accounted for by the laws of motion, without having recourse to a chimeri- cal power ; if by atheists are meant those who know not what a spirit is, and who reject a phan- 30 OCCASIONAL THOUGHTS. torn, whose opposite qualities only disturb man- kind, doubtless there are many atheists ; and their number would be greater, were the knowl- edge of physics and sound reason more generally disseminated. An atheist does not believe in the existence of a God. No man can be certain of the existence of an inconceivable being, in whom inconsistent qualities are said to be united. In this sense many theologians would be atheists, as well as those credulous beings who prostrate themselves before a being of whom they have no other idea than that given them by men, avowedly compre- hending nothing of him themselves. TEMPERANCE. As the habit of drinking ardent spirits is injuri- ous to the human constitution, and as the man who indulges in it runs great risk of becoming sooner or later a confirmed inebriate, since mod- erate drinking is the downhill road to intemper- ance, we would sincerely caution every one who has not yet contracted the habit, to be on his guard against it, and would earnestly advise every one who is indulging in drink as a beverage, to abstain from it altogether. We have not a word to say in disparagement of the men who drink. They are often found among the best men in the community; and, knowing this fact, and feeling OCCASIONAL THOUGHTS. 31 sorry to see them injuring themselves by a hurtful habit, we throw out our caution and advice as a matter of duty. We are well aware, however, that mere advice and caution are not enough to prevent intemper- ance to any great extent. Something more is needed, and when that is found out, we shall make a great deal more progress in suppressing the evil than we now do. Notwithstanding all that has been written and said upon the subject of intemperance, we have an idea that the philoso- phy of the habit is but very little understood even yet we mean by this, the causes that make intemperance, and the means to remove it. In- temperance, as a general thing, being an artificial or an acquired habit, it would seem as if the right understanding of the laws of our nature would suggest a natural, harmless and effectual preven- tative. But how will you prevent intemperance? Probably the answer that we should give to this question would satisfy but a small part of the community ; in fact, most of the people might look upon our remedy as worse than the disease, so much are people governed by prejudice, and opposed to innovation. Yet we shall venture to throw out a few hints, in the hope that they may reach some liberal and common-sense minds quali- fied to judge, and not afraid to avow publicly their convictions 32 OCCASIONAL THOUGHTS. Our plan would be to regenerate the people teach them habits of temperance provide them roomy dwelling-houses, and plenty of water ; open up for them on Sunday, their most drunken day, every available means of rational enjoyment; give them every facility for innocent amusement and recreation ; let them have free access to muse- ums, exhibitions of the fine arts, reading-rooms, arid every other conceivable means of innocently and rationally passing their time. Here is the answer to the question, "How will you prevent intemperance?" Provide a substitute for the bar- room. INDIVIDUAL EFFORT. How little there is existing in society of what can be truly called individual effort ! How rare the instance of a man depending solely on the in- fluence of his own merit or moral worth, to insure success or preferment! But perhaps this de- ficiency of character nowhere appears so strongly marked as in the conduct which governs many in their social intercourse. We there see the young man, who ought of all others to rely on his own desert alone for promotion and reward, manifesting a desire to advance by the meritorious deeds of others. The patriotic services or great possessions of a father, for example, are ofttimes considered by the son as entitling him to acceptance and re- OCCASIONAL THOUGHTS. 33 nown, as if he had a right to wear the laurels that value or industry alone has gained for another. It is his duty, and should be his pride, to preserve and defend those laurels from blight and asper- sion ; but it is sacrilegious in the extreme, to rob the dead of honors they bore while living. Rather let the son be the artificer of his own fortune. Let him carve out his own way, dependent only on his own exertions, and trusting only to them for what the future may make him. Then, when success has perfected what real merit began, he can rest his claims for admiration and applause, on a basis sure and permanent, and one on which diligence and worth will have raised a superstruc- ture honorable to his memory. " What merit to be dropped on fortune's hill ? The honor is to mount it." HEAVEN AND HELL. What evidence is there of the existence of these places, in the view in which professing Christians generally, take of them ? We never could find any : and one sect, at least, the Universalists, ap- pear to have been quite as unsuccessful as regards the latter place, as ourselves. They have long since exploded the idea of any such place as hell. But would they not find it just as difficult to prove any such place as heaven ? People have no more come back to tell us anything about heaven, 34 OCCASIONAL THOUGHTS. than they have to tell us about hell. We may say that people have dreamed about it ; so they have dreamed about the other place just as much. The only idea, therefore, that we can form either of heaven or hell, exists in the mind, and there only it is a state, and not a place that such is the fact, is obvious from daily experience and common observation ; and let theologians mystify and speculate as they will, the true doc- trine is simply this : Happiness is Heaven ; and the misery which arises from guilt is Hell. KELIGIOUS DESPOTISMS. It appears that the constitutions of antiquity were as inimical to religious freedom as modern governments, and that conformity of opinion has at no time been obtained except by the terror of penal statutes. An absolute freedom in discussing religion, has never yet existed in any age or country. The re- ligion of Athens was interwoven with its consti- tution, and neither genius, learning, courage, nor the softer virtues, uncombined with the super- stition of the age, could screen their possessors from the persecutions of an implacable priesthood. Among the Romans, too, it was toleration, not freedom. It was in vain, however that those mighty authorities endeavored to fetter the transmission OCCASIONAL THOUGHTS. 35 of thought, and to fix the opinions of the human race. Man, though individually confined to a narrow spot, and limited in his existence to a few courses of the sun, has, nevertheless an imagina- tion which ranges into the infinities of space, and the ever-rolling current of ages. The petty legis- lators of the hour issue their mandates that a boundary shall be drawn around the energy of mind, " Thus far shalt thou go, but no farther." Such is the fiat, but it is as useless as that which would restrain the waves of the ocean. Time, that successfully consigns to oblivion the ever- changing governments and religions of men, and which now sits upon the ruins of despotic Greece and Rome, their temples despoiled of their dei- ties and crumbled into dust, will as surely de- stroy the sacred despotisms that have tyrannized over mankind, now too long, under the symbols of the crescent and the cross. CONSCIENCE. Conscience is no more than the effect of reason- ing or passing ideas, either upon past scenes or upon present appearances. It is thus, when the ideas are caused by the recollection of past actions, that our sense of right and wrong, our reason or conscience, either acquits or condemns it. It is a reasoning on the ideas then present ; and it is the same thing, the same process, whether it be an 36 OCCASIONAL THOUGHTS. action of our own, or that of another, oil the prob- ability or improbability of what we are told being true ; or on the causes of the effect we see sur- rounding us. Many men will pass through life without ever making any use of their reason, beyond the best method of getting money and how to enjoy it, leaving all the rest unknown or unheeded. Others think it is enough to do as they are ordered, and believe in religion only because the priests require it. But it is a different, a widely different case, with the philosophizing part of mankind ; they reason on every subject that sends an idea to the mind, they are continually seeking after truth, and exposing falsehood; obtaining knowledge that therewith they may better the condition of themselves and their fellow-men; protecting and teaching the practice of morality, as the only method calculated to make men free and happy, and exposing the errors of religion as being the most hostile to their welfare and im- provement. TO ADVOCATE UNWELCOME TRUTHS NO EASY TASK. It is far easier to swim with the tide of popular approbation, and to "echo the million" than to stand forth as a solitary unit, and advocate an opinion unwelcome in its aspect to the general corruption of popular sentiment. It is less diffi- cult "to fall heirs to our opinions, " and to defend OCCASIONAL THOUGHTS. 37 them as people do their estates, by right of inheri- tance, than to institute an inquiry, examine their character, and, according as that inquiry and ex- amination may direct us, to reject or adopt them with an honest yet fearless discrimination. AGITATION. There is a large class of people in the commun- ity who always oppose the agitation of any new question or doctrine. They are sure that some terrible calamity will follow the advent of a newly established measure in social or political govern- ment. They view a new doctrine with fear and distrust. Who are these non-agitators? We shall find them the least enterprising and the least useful folks in the world. If their fathers believed in witches, hell-fire, and cloven feet, ten to one, those people who are afraid of agitation, believe in the same dogmas and follies. They are con- tent to be governed by the same laws, satisfied with the same station in life, and thankful for as much liberty as their ancestors enjoyed, without asking any questions or causing any agitation. They enjoy life in the same way that an alligator enjoys a cold winter, by virtue of pure stupidity. The fact is, we owe every improvement of the age, every advance in science, government, and art, to agitation. It lies at the foundation of all 38 OCCASIONAL THOUGHTS. human good. Revolutions and republics trace their origin to this source ; liberty of thought and of speech are greatly its debtor, and freedom of conscience was established through its influence. We have nothing to fear from agitation, but every- thing to fear from stagnation. The former denotes intellectual life : the latter, mental death. If re- publicanism ever becomes degenerated in America, it will ensue from stagnation in the public mind, brought on by selfishness and luxury. It is of the utmost importance, then, that exciting topics of public interest be constantly kept in view, and discussed, not only in regard to our own country, but also of other nations. The interest of Americans in the affairs of Europe is increasing every day, and this interest, through agitation, will soon be felt and appreci- ciated by the masses of the Europeans, who will the sooner strike for their liberties. Keep up agitation. It is the watchword of freedom. Keep it up. OPINIONS. In no case can man be justly rewarded or pun- ished for his opinions ; they originate not in the will, but in the understanding : they are involun- tary and not criminal. When the mind perceives a sufficient reason or cause for believing a proposi- tion, it is evident it must believe it; it would be absurd to say one had seen a sufficient reason for OCCASIONAL THOUGHTS. 39 believing a statement and could not believe it ; on the other hand, when the mind perceives a reason or cause for believing a proposition untrue, the mind must believe it untrue because it has seen a sufficient reason for it. The truth of these observations is evident from the absurdity that would follow the contrary sup- position, which would be to admit that the mind was capable of perceiving a proposition to be false, while at the same time it concluded it to be true ; or of disbelieving what it had reason to be- lieve. Here it is evident that belief of any kind, or unbelief of any kind, does not imply moral guilt. We must believe what our judgment tells us is true, disbelieve what our judgment tells us is untrue, and doubt what our judgment has not perceived sufficient reason for believing to be either true or false. There is no crime without a breach of some moral law ; but here there is no breach of any moral law, but the fulfilment of an imperious law of nature, which impels us to disbelieve what we do not see reason for believing. EXAGGERATION. If there be any habit that is universal among mankind, it is that of coloring too highly the things that we describe. We cannot be content with a simple relation of truth ; we must exagger- 40 OCCASIONAL THOUGHTS. ate, we must have "a little too much red in the brush." Whoever heard of a dark night that was not "pitch dark," of a strong man that was not as "strong as a horse," or a miry road that was not " up to the knee " ? We would walk fifty miles on foot to see the man who never caricatures a subject on which he speaks. But where is such a man to be found ? " From rosy morn to dewy eve," in our conversation we are constantly out- raging truth. If somewhat wakeful in the night, " we scarcely had a wink of sleep " ; if our sleeves get a little damp in a shower, " we are as wet as if dragged through a brook " ; if a breeze blows up while we are in the harbor, the waves are sure to " run mountains high " ; and if a man grows rich, we all say, "he rolls in money." No later than yesterday, a friend, who would shrink from wilful misrepresentation, told us hastily as he passed, that the " newspaper had nothing in it but adver- tisements." THE QUESTION. The question to decide is, Are we really to be a republic, actually a free people, free as Nature, free to reason, free to speak the truth? Is there to be a nation on the earth where the rights of humanity can truly be enjoyed? where a Soc- rates, who exposed the tyrannical shackles imposed by the effect of the vulgarly established religious prejudices, would not be subjected to religious OCCASIONAL THOUGHTS. 41 murder? Are Americans to be a free, intelligent, moral, and philosophic people, or are they to be merely a Christian people, to continue always under the bonds of the Christian superstition? Is the country always to continue a mere Christ- ian hierarchy, made to answer the ends of a set of Christian priests ? Is belief in future rewards and punishments to be sustained as law ? Is the abominable Christian test oath to be continued a sine qua non for obtaining civil justice ? and are conscientious men, who vindicate the truth of everlasting nature, to be none but outlaws? Let the question be answered. THE PRESENT AGE. The influence of a more rational education is beginning to be felt ; the darkness of superstition and bigotry, which has so long shrouded the minds of men, is gradually wearing away ; enlightenment is constantly augmenting, and knowledge is des- tined at no very distant day " to cover the earth as the waters cover the channel of the great deep." Yet there are those who, instead of rejoicing, seem to mourn at these things these cheering symp- toms which speak to us of a brighter day. Surely that man's greatness cannot be founded on true and just principles which cannot stand the light of knowledge and the careful investigation of intelligent minds. 42 OCCASIONAL THOUGHTS. Educate the people, and you subvert tyranny. The people are the source of all political and social power, and if to this be added the power which knowledge can confer, who or what will be able to withstand them? The present age is one big with important events, and the state of that man's mind is not to be envied who can view with cool and careless indifference the changing circumstances of the present day. And yet many sneer at the social and political struggles of the poor man, who im- agine that he might be better occupied in attend- ing to his daily labor, than in examining into and meddling with the affairs of state and societ^y. But surely every man who is governed has a right to know how he is governed ; and it must certainly be a government of very doubtful character which cannot admit of the examination of any of its sub- jects. All forms of political and social adminis- tration should progress with the progressing times, and a law which has governed a community in the days of its comparative ignorance cannot, without danger, be enforced when that community has attained to anything like social and moral emi- nence. Has the American nation made such an ad- vancement? And if so, has the American gov- ernment advanced in a proportionate degree ? It remains for the American people themselves to answer these questions ! If legislation be oppres- OCCASIONAL THOUGHTS. 43 sive, if there be corruptions that might be eradi- cated, if there be new and better laws that might be framed, let not the people cease their struggles till error be vanquished and truth triumphant. They may be opposed, and they will be opposed, for the hand of the oppressor is never weary, but if they stand firmly and combat bravely, the de- sired end will ultimately be gained. The words of Byron, " Methinks I hear a little bird that sings The people bye and bye will be the stronger" are fast fulfilling like a prophecy ; and we most sincerely bid lightning speed to every effort that is made to advance the important cause of social and political liberty. THOMAS PAINE. Thomas Paine was a great apostle of liberty ; a bold and fearless enemy of kings and princes ; a sterling, uncompromising, unflinching advocate of the rights of man, and one of the master-spirits of the American Revolution. It may be reasonably doubted whether our Revolution could have succeeded, at that particu- lar time, had the pen of Thomas Paine taken no part in the contest ; had he not have written " Common Sense " to bring on the war, and the various numbers of the "Crisis" to push it 44 OCCASIONAL THOUGHTS. through to a glorious and triumphant termina- tion. Priestcraft has almost entirely destroyed the reputation of this great patriot ; and we may learn from this fact the exceeding virulence of the enemy with which we contend. Had Thomas Paine never written against priestcraft, a national monument would probably have been erected to his memory, and we tremble for the safety of the republic when we think of the success of the clergy's endeavors to extinguish the fame of this celebrated man. When we forget the men who gave us our liberty, we shall soon forget that priestcraft and kingcraft are the enemies of lib- erty, and so we shall become a willing prey. Shall it be said that the friends and martyrs of liberty must be sacrificed in this country to dig- nify a parson's discourse ? Forbid it, justice ! Forbid it, all ye who claim the proud title of American citizen ! SELF-EESPECT. One of the strongest and most prevalent incen- tives to virtue is the desire of the world's esteem. We act right, rather that our actions may be applauded by others, than to have the approba- tion of our own conscience. We refrain from doing wrong not so much from principle, as from the fear of incurring the censure of the world. A due regard ought, indeed, to be paid to public OCCASIONAL THOUGHTS. 45 opinion, but there is a regard we owe ourselves, of far greater importance, a regard which keeps us from committing a wrong action when with- drawn from the observation of the world, as much as when exposed to its broad glare. If we are as good as others, why stand in more fear of others than of ourselves ? What is there in other men that makes us desire their approbation, and fear their censure, more than our own ? In other respects we are apt to overrate ourselves, but surely when we pay such blind and servile respect to the opinions of others, we forget our own dignity, and undervalue ourselves in our own esteem. We admire the sentiment of Cassius when, speaking of the imperial Ceesar, he exclaims : " I had as lief not be, as live to be In awe of such a thing as I myself." The great slight the men of sense who have nothing but sense ; the men of sense despise the great, who have nothing but greatness ; and the honest man pities them both, if, having greatness or sense only, they have no virtue. SECTARIANISM. There is a powerful influence at work, which acts like an electrical element of discord, repel- ling with fiery vehemence the efforts of philan- thropists and reformers. It is sectarianism, and it produces a state of things which brings dishonor 46 OCCASIONAL THOUGHTS. on the country. It wastes in paltry contests the mental energy that should be applied in improv- ing the moral, intellectual, and social condition of the people ; it stifles their emotions of benevolence and justice ; consumes their substance in building chapels and salarying priests; and, worst of all, it renders them moral cowards ; for so intense and active is sectarian hostility, and so vindictive is its spirit, that thousands who see and deplore these evils are deterred from attempting to remove them. They occasion more evil still. They prevent the development of the national mind. In our universities and schools they direct and control and cramp the aspirations of the student. The catechism and confession of faith are thrust be- tween him and external creation ; he must draw his theology from them ; and small encouragement is given to him to gather truths from the magnifi- cent stores of Nature. The standards of the church and they chiefly, must constitute his relig- ious and moral belief; if he acquires any other doctrines, it must be at his peril and by stealth. In short, the teaching of Nature is nearly un- known ; nay, it is frowned upon, is stigmatized as " Infidel," and the catechism is thrust into the reluctant hands of the teacher, to be taught in its place. There are two questions, wholly distinct, which here suggest themselves. OCCASIONAL THOUGHTS. 47 The first one is of a religious nature " What shall I do to be saved?" This, every man is at liberty, in the exercise of an unquestionable right, to judge of, and answer for himself. Whether it is a momentous subject or not, no one has the prerogative to dictate to another what he shall believe in regard to it ; and the sect that thus intrudes itself between a man and his con- science is meddling with what it has no concern. The other question, which is the Grreat Question, is : " What shall we do to provide wholesome food, comfortable raiment, pleasant dwellings, and the harmless luxuries of life, for the poor and indi- gent?" This question, the question in fact, of the age the catechism does not answer. Sectarianism which relates wholly to an unseen and unknown world, does little or nothing for so- cial elevation and improvement. The means for this great consummation consist of rational edu- cation and better circumstances ; when these are enjoyed by the poor and overworked laboring classes, they will rise to the dignity of intelli- gent beings, and cease to wage the hopeless war of competition with the steam engine and the horse. THE WORKING CLASS. If the working class had always been as en- lightened as any other class of the community, is it not certain that the institutions of society, 48 OCCASIONAL THOUGHTS. framed and established under the influence of such enlightenment, would have been calculated to promote their interests at least, equally with the interests of any other class of the community? They alone were the producers of wealth ; they were always superior in numbers ; what then could it be but want of intelligence that disabled them from demanding the formation and estab- lishment of institutions which would make them who were the only producers, the proprietors and enjoyers of at least as great a share of the pro- ceeds of their own industry, as any others ? Here then is the root of the evil : those who con- trolled their destinies were more informed than they. Superior information gave them superior power ; and having a direct interest in accumu- lating the products of other people's labor, (them- selves being exempt therefrom) and thus of sub- jecting the working classes to endless toil, they were induced and enabled by such degrees as each succeeding state of society would admit, to frame and establish institutions, the almost invariable result of which is to render poverty-stricken and degraded the condition of the producer, while they enrich and aggrandize the indolent consumer. Here then we discover the main cause of the deg- radation that ever has, and ever will assail the workingmen, so long as they continue the lament- able subjects of it, and one which nothing can re- move but a general diffusion of knowledge through OCCASIONAL THOUGHTS. 49 the working class, and an unreserved dissemina- tion of truth, particularly in relation to equal rights and moral and political economy. REFORMERS. One of the most common errors of mankind (says the Brooklyn Eagle) is the confidence which is reposed in organizations to cherish and promote reforms. They look to the regular schools of medicine for reforms in the practice of medicine ; to the regular schools of divinity for a proper construction of all questions of morals ; and to the apostles of science for the true theories of all natural laws. And yet it would seem that all great discoveries, great reforms, and great de- velopments of truth have been resisted by the schools, and have made their way against the prejudices of those who should have been their promoters, but who, blinded by their interests, or the conservative influence of the schools, have been unable to perceive the truth, and have stood like a rock against it. The great movements of the world have gener- ally commenced among those who were apparently the least calculated to advance them ; among those who were weak in power and influence. The advocates of political liberty are not the pow- erful princes arid barons, who could, if they chose, establish it at once and without struggle or blood- 50 OCCASIONAL THOUGHTS. shed. Christianity began in the family of a poor mechanic and was rejected by priests and rulers and the great doctors of its early days. The great reformation began with a poor monk, and was resisted by the Church, which was organ- ized on purpose to promote purity in doctrine, and purity in morals. The late reforms under Wesley and Whitfield, and the strict notions of the reformers were ridiculed, and their persons held in contempt and subjected to insult; and the discoverer of the true movements of the heav- enly bodies, the discoverer of the circulation of the blood, and the discoverer of the true theory of storms, all had the mortification to see their great ideas rejected by the world of science. Questions of right cannot be settled, therefore, by the ipse dixit of the schoolmen, or high officers of state, or distinguished magnates in the walks of science. Truth is constantly battling with error, and those who fight against it the hardest are generally its sworn ministers. The great re- former of Nazareth was put to death by the or- thodox doctors of his day, for his heresies; and since his time, a whole army of martyrs have suf- fered for believing doctrines which in later times have come to be received as settled axioms. These things teach ns caution in deciding on anything new. The worst tribunal to which an outside truth can be submitted, is the regular school. Your true schoolman rejects everything OCCASIONAL THOUGHTS. 51 which is not in his books, and frowns on all new discoveries which do not originate with his party. LIBERTY. Liberty is an old word, but of changeable mean- ing. Not many years ago it had a very limited sense. That nation was supposed to possess liberty that was uncontrolled by any other. In 1776 it took a wider meaning, and implied not only na- tional independence, but a right to choose our own form of government and select our own rulers. The victory we gained was to secure this liberty to the world. This was a giant stride in the march of human emancipation. Man seemed in this mighty leap to have outstripped himself ; and considering what he had been, what he is now in most countries, it is not strange that his achieve- ments appeared almost incredible. But, by a close inspection, with the eye of the philosopher, of the philanthropist, we shall easily discover that we then only gained the starting-point, merely opened the lists to human reason and human per- fectibility. Liberty has yet a wider sense one vastly more important than national independence, or the right to choose our own government and rulers. With these, man is but half free. There is a more subtile and a more powerful tyrant that lurks within and enslaves the mind. Religion, 52 OCCASIONAL THOUGHTS. custom, habit, influence of wealth, jof some adven- titious circumstance, may make or keep the many vassals to the few. Men thus circumstanced are the veriest slaves that live. There are no chains like those which fetter the mind. There must be MENTAL as well as political liberty. The timid slave of custom may be a vile minion of power, and make his body a footstool for the aspiring demagogue to clamber into office ; but it belongs not to such as he to detect, seize, and secure the rights of man. Genuine Republicanism must rest on MENTAL LIBERTY, or it will have neither beauty nor permanence. MOTIVES. It is the motive, more than anything else, that renders an action good or bad. However fair the appearance of an action may be, if the right motive be wanting, the action is hollow ; if the motive be a bad one, the action is rotten to the core. Who cares for an outward seeming, or show of affection unless the heart be also on the same terms ? Who does not prize a rough outside, when it covers an honest inside, more than the most fawning fondness from a heart that is cold and false ? Thus it is right to insist on the princi- ples for their own sake, because the principles give their value to the action, not the action to the principles, for they are but dross. The principles are the gold on which is to be placed the stamp, OCCASIONAL THOUGHTS. 53 and if the gold is not good, the stamp, though it often deceives the people, gives it no real worth ; as he who graves the queen's image on base metal is punished for his forgery. VIRTUE AND RELIGION. We have no idea of permitting any man, who assumes the garb of piety, to claim, in conse- quence, any preeminence in virtue. We prize truth above all things, and it is quite time that we understood the just distinction between virtue and religion. We consider, then, that religion is not even pre- sumptive evidence of virtue. Religion is a belief in a superintending Providence, who is swerved by prayer, and who yields to the supplications of the penitent. This belief is compatible, as all experience teaches, with great moral obliquity in the same individual, or it may unite with great virtue in the same person. Religion, therefore, offers no proof of a good life, but it is evidence of great selfishness. God or Nature has made self- interest the rule of action in man ; to say that a man acts without self-interest is to say that he moves without a motive power. The broad, nat- ural distinction, therefore, all men being equally selfish, between virtue and vice, that distinc- tion which is founded in the nature of things, we take to be this : the virtuous man pursues his 54 OCCASIONAL THOUGHTS. self-interest, his self-gratification, so as never to invade the rights of others, and to administer as much to the happiness of his fellows as lies in his power; the vicious man pursues his self-interest, his self-gratification, regardless of the rights and interests of his fellows. If this definition be founded in nature, it fol- lows that religion is not evidence of virtue. The religious man works for his reward, and, like the adventurous merchant, makes a long investment ; he is willing to endure much here for the benefit of the long and happy hereafter, which lies in prospect. Let us, then, take religious people as we find them ; try them by their conduct towards mankind, and not by their belief, or by their rites towards their God. If you find a kind, benevo- lent, just-dealing man, call him what he is a virtu- ous, good citizen. If you see an intolerant, egotis- tical, vain, persecuting man, though he beat the pulpit for a living, and pray loud at conference meetings, class him among the vicious it is his natural rank. BAD INTENTIONS. It is in the power of the abusive to charge men with intentions which they never enter- tained with motives which their hearts abhor. The innocent conduct of individuals may be easily misinterpreted, and such misinterpretation will be readily adopted by the prejudiced and un- OCCASIONAL THOUGHTS. 55 reflecting, who are ever willing to suit things to their own malignant purposes. It is wiser, then, for us, who declare the truth of everlasting Nat- ure, by prudent, good, and regular conduct, to acquire such a character as will explain to the im- partial observer, the purity of the motives by which we are actuated, in cases in which our views are ungenerously or maliciously misrepre- sented. We sacrifice our personal interests ; we incur the rancor of clerical malice ; we resign all that others prize as pleasures and advantages for the sake of virtue, reason, and truth ; and we enjoy a fecility unknown to the ignorant and superstitious. THE WORLD MOVES. States of society, and forms of government have always been forced upon men by the com- mon march of events ; and that state of society or form of government which existed at one period of a nation's history, and was sufficient for all its wants, will not be tolerated at a later period. Who, at the present day, would wish, to return to a state of society, with its accompanying manners and form of government, and religious institu- tions, such as existed in Great Britain in the time of the Druids, or the Romans, or the Saxons, or the Normans? How many Protestants would wish to revive the days when Catholicism was in its glory and its power, and the brand of persecu- tion dried up the blood of the martyrs ? 56 OCCASIONAL THOUGHTS. These changes were but manifestations of the common progress of tilings, and they all happened naturally and unavoidably, independent of the control of governments or individuals. Catholi- cism succeeded Paganism ; then Protestantism came after Catholicism, and both are now being superseded by Dissent ; and all the evils which these changes brought upon the people of other days, as well as all the miseries that have befallen nations in our own times, are solely attributable to the insane and blasphemous endeavors of hu- man rulers to set up their authority against Reason and Progress, and to tell man he shall go no farther. And have all the treasures wasted and the blood spilled all the persecutions and punish- ments and revolting crimes which have taken place to keep man and his institutions stationary, effected the object for which they were intended ? Turn to history for an answer, look back from our days, to the days of our forefathers, and ask if any of the many powerful endeavors to prevent changes, ever yet succeeded. RELIGION AND LIBERALISM. When the assertion is made that the Christian religion has always, from the day of its origin, been the promoter of strife and discord, the gener- ality of men regard you with the stare of incredu- OCCASIONAL THOUGHTS. 57 lity. They do not believe it, or cannot understand how it can be possible. They have always heard Christianity spoken of as the parent of peace and harmony; and they cannot for a moment imagine that she could ever in any way, directly or indi- rectly, support or countenance war or bloodshed. The assertion of the skeptic is denied with no little warmth, and he is pointed to this great Re- public as a living refutation of his charge. We have no religious wars here, but we are a Christian people, nevertheless, and therefore it is false to say that religion is the promoter of strife and contention. True, we have no religious wars among us, but we are not quite certain that their absence is owing to the humanizing tendences of Christianity. We attribute it altogether to the increase of Mental Liberty, the offspring of Liberal or Infidel Principles ; and to Political Liberty, the offspring of Republicanism. Some two hundred years ago, when these sav- ing principles were but imperfectly understood, or hardly understood at all, men and women were tortured and put to death in this country, for re- ligion's sake. There was no lack of Christianity among those Pilgrim Fathers who instigated and carried out the frightful persecutions of their day in fact they committed them under the guidance and direction of Christianity, as they understood it; and if Massachusetts was as relig- 58 OCCASIONAL THOUGHTS. ions at the present time, as she was when she hanged the Quakers for their religion, she would hang Quakers still. But all this brutality has come to an end, and we now enjoy comparative freedom of conscience ; and we owe the blessing entirely to the intro- duction and dissemination of Liberalism. It has stopped the taking of life for opinion's sake, and eventually, as it increases and becomes popular, will remove every species of persecution. But Christianity never did and never can, from its very nature, exercise this benevolent spirit, be- cause its nature is bigotry. Give either of the two great denominations of Christians, Catholics, or Protestants, supreme power, and neither of them would show any mercy to dissenters. Their history confirms the truth of this assertion. They both have persecuted, and do still, to the extent they dare to go ; and they would go farther were it not for the counteracting barrier of Liberalism, which lies like an impregnable mountain across their path. In our own country there is more Liberalism than in any other, and hence there is less persecution to be met with than in any other. But no thanks to Christianity for this superiority. It is all due to Liberalism, which, while it teaches the honest inquirer his rights and duties, stands a wall of defence to shield him from the remorseless vengeance of religious bigotry. Take away this shield, and let Christianity have no opposing force, OCCASIONAL THOUGHTS. 59 and there would be nothing to save the doubter of to-day from experiencing the fate of the Quak- ers in the early times of New England. Liberalism, not Christianity, is what has given us our free institutions and the degree of political arid mental liberty we possess. The system of Christianity, which was originated some eighteen hundred years ago, may have been as good a one as the people to whom it was given were capable of appreciating ; but as it neither allowed nor contemplated anything like improvement in its principles, it would seem to belong to another age, while Liberalism, gathering knowledge from the march of reason and the discoveries of science, is enabled to improve upon the past, and offer a system more in accordance with Truth and Nature. * SUNDAY SCHOOLS. The early object of Sunday schools, why they were first established (in England) by Robert Raikes and kindred minds, was apparently a be- nevolent, not a religious object. There were thousands of English children who were so constantly employed in labor during week- days, that Sunday was the only day when they had any leisure to attend school. This day was usually spent by them in idleness, mischief, and vice. It was very important, therefore, that they should have an opportunity afforded for acquiring 60 OCCASIONAL THOUGHTS. knowledge and good principles on the only day when the overwhelming avarice of the rich men of society could afford them any leisure. We have not the historical documents before us, and therefore cannot quote them ; but these docu- ments would show that the ostensible object of the originators of Sunday schools was benevolent and praiseworthy. Scarcely had these schools become general, before they were diverted from their original and proper object. It was found that those poor children who had no time for attending school during the week, were needed as servants for another kind of labor on the Sabbath. The avarice of society would allow them no rest, even on the day of rest. But the Sabbath schools were found to be an excellent institution in the hands of the church and the priesthood, for extending their power tind influ- ence. Sermons, and the other usual services at church, produced but little effect upon the minds of children, and all the labor of this kind of teach- ing devolved upon the pastor. In the Sunday schools, on the contrary, children were made the special objects of attention, they could be in- structed in that way which would be most agree- able to them ; and the burden would be laid upon the shoulders of men and women, of various ages, who might be interested in the work, and ambi- tious for a little notoriety. Thus were Sunday schools at length made uni- OCCASIONAL THOUGHTS. bl versal ; and so far has their original object been forgotten, that the children of the poor are hardly seen there, unless they are well instructed during the week, so as to be able and qualified to receive the religious instruction there given. If poor children cannot learn to read during the week, they cannot be taught to read at the Sunday school. Not by any means. Such instruction would be deemed by the pious hypocrites of the present day, as a profanation of the holy Sabbath. Christianity, however, is making its death-strug- gles. Its supporters are obliged to use every arti- fice that human ingenuity can invent to keep it alive. We shall soon be divided into Infidels and Catholics. Protestantism is fast running into Infidelity. REVERENCE FOR OLD DOCTRINES. Reverence for the opinions of one's ancestry is one of the most remarkable of all humbugs. It is not so much a natural sentiment as one indus- triously inculcated by the deceivers of men, as tending to promote the stability of all established errors, prejudices and pernicious customs. It is a doctrine very favorable to the permanency of aris- tocratic institutions, but fatal to Republicanism. Men are taught to identify themselves with their ancestors, that they may respect their prejudices, upon which the power of the privileged classes is established. For this reason they are taught to 62 OCCASIONAL THOUGHTS. regard it as the greatest reproach to forsake their fathers' follies, superstitions, and errors. That feeling which is most assiduously cherished in the tender mind is reverence. This is the humbug by which in later life men may be blindly led into subjection. They are taught to banish all self-reliance from their minds, to place no con- fidence in their own powers, but to rely solely upon the godliness and wisdom of those men who, from compassion for their natural inability to reason, have furnished them with leading-strings, that they may not go astray. The first lesson which is taught to youth is reverence. His reverence and obedience are to compensate him for the sacrifice he has made of his reasoning powers and common-sense on the altar of superstition. He is taught to reverence the clergy not for their virtues, for they may have no virtues but to reverence their persons, and their opinions also. He is taught to rever- ence the instructors of his childhood, instructors always appointed through the influence of the clergy, that he may receive implicitly all the errors which hoodwinkers have established for their own interested purposes. Men are taught to venerate the holy bandage which is placed over the eyes of their minds, and which disposes them piously to be guided by others, rather than to follow the wicked and blind guidance of their own natural reason. They are OCCASIONAL THOUGHTS. 63 taught that the unpardonable sin would be to remove the bandage, which was placed over their eyes with the highest regard for their temporal and eternal good. Divested of this bandage, they would no longer reverence their errors and preju- dices, and the pious authors of humbugs and dia- bolical deceptions ; they would forsake religion and follow after the understanding of their own hearts, and in the ways of philosophy and com- mon sense. They would prefer the light of their own minds to the darkness of superstition. Hence nothing so greatly offends the blindfolded people, no less than their hoodwinkers, as to witness a fellow-citizen declaring his mental independence, and shaking off his reverence for their blind guides. COURAGE. No man was ever truly great, no man ever ac- complished great things, who did not possess tran- quil, steadfast, immovable courage. When once an opinion is formed on good grounds, when once, after due reflection, a determination is taken, it should be persisted in at every hazard of personal consequence. It is better to fall than to bend ; to be broken than to yield. This secures the respect and admiration of enemies, if not their approbation and concurrence. The opposite course is as impoli- tic as it is weak. Defeat then becomes disgrace ; misfortune carries with it degradation. The 64 OCCASIONAL THOUGHTS. wounds of the prostrate combatant are all in the back; his very scars are not those of honor, but of shame. To be weak is miserable. Discom- fiture is more certain, and is sullied and aggra- vated by contempt. Nothing is ever gained by cowardice ; nothing is ever achieved by concession as to principle. This but renders a triumphing foe more haughty, insolent, and relentless. The best way to avoid danger, as the Irishman said, is to meet it. To a really elevated mind, opposition is but a stimulus to greater exertion, an incentive to more strenuous effort. What merit is there in a vic- tory easily achieved ? What glory is it to tri- umph over obstacles that are light, to overpower an enemy who is weak ? Danger is the element of true greatness, the atmosphere in which it lives, and moves and has its- being. Resistance but kindles the resolution of exalted courage. Ob- loquy, misrepresentation, prejudice, ignorance, envy, passion, these hideous shapes are mere phantoms which vanish before the glance of de- termination, and are at once exposed and laid open by a voice of power and intrepidity. FREE SPEECH. It is much to be lamented that too many peo- ple yet conceive that there are some opinions which ought not to be tolerated, as they imagine OCCASIONAL THOUGHTS. 65 the free expression of them would tend to disor- ganize society, by subverting what they believe to be the foundation of virtue. How can any danger possibly arise from the unrestrained expression of any opinions whatever, where reason and truth are left free to combat them ? It is time the world had done with such groundless apprehensions ; they have been sources of infinite mischief in all ages, and in every country. Such people breathe the very spirit of despot- ism, and wish to communicate it. It is impossi- ble not to infer from their apprehensions, that, as men increase in knowledge, they must see reason to disapprove the systems established. How can that mind be constituted which contemplates the progress of human knowledge as matter of regret or fear ? The wider the diffusion of knowledge, the better the people are informed, the more they understand the more likely they are to see and comprehend what is for their good, and the means by which that good' is to be attained ; the more likely they are to abstain from such means as would be prejudicial in their operation, and calcu- lated rather for the prevention than the attainment of that good. THE CLOSING YEAR. "Nothing is lasting on the world's wide stage, As sung, and wisely sung, the Grecian sage ; And man, who thi'ough the globe extends his sway, Reigns but the sovereign creature of a day. 66 OCCASIONAL THOUGHTS. One generation comes ; another goes ; Time blends the happy with the man of woes ; A different face of things each age appears ; And all things alter in a course of years." We are just now passing one of those mile- stones that mark the progress we have made in the journey of existence. The occasion suggests to us the inestimable value of TIME, which is given to man for his improvement. By the protraction of life, opportunities are afforded for our growth in knowledge and in usefulness. We were not raised into being, that we might be idle spectators of the objects with which we are sur- rounded. The situation in which we are placed demands reiterated exertion. The sphere in which we move calls for the putting forth all the ability with which we may be endowed. Inquiries therefore should be made, how im- provements can be best effected, either in our individual or social capacities. This conduct will reflect an honor on our rationality; this train of action will elevate us in the scale of being, and impart a zest to our enjoyment. It is said that the elder Oato repented of three things and one of them was his having passed a day without improvement. " We know not what to-morrow may bring forth " and it is best for us that we do not. The anticipation of our joys or of our griefs is often a burden too heavy to be borne. Pretentious, in- OCCASIONAL THOUGHTS. 67 deed, are made to a knowledge of our future des- tiny; but the imposition has been detected and exposed. Our wisest way is to throw the reins over a vain curiosity. Contented with that por- tion of information which is commensurate with our faculties, and congenial with our present situ- ation, let us devote our knowledge to the benefit of humanity, and resolve that before we " Bid the working world good-night, " we will make it some better for our having lived in it. THE UNKNOWN. It is rather a singular fact, that, taking man- kind as we find them, they appear to be confident of some things in proportion as they are ignorant of them. The " next world " is one of these things. Who knows anything concerning it? Nobody. The most learned man that ever lived, has no more actual knowledge of it than the most illiter- ate ; and yet, when an honest and candid person questions the fact of its existence, he is regarded as very foolish, and as not a little wicked, withal; while he who is obstreperously confi- dent of its existence, and makes the assertion with the most dogmatic assurance, is thought to be possessed of great erudition and eminent vir- tue. Strange test of knowledge and goodness yet how common ! 68 OCCASIONAL THOUGHTS. The " next world ! " For thousands of years have dreamers transmitted to their own and suc- ceeding generations, the task of meditating upon a future existence, and still the whole subject is involved in impenetrable darkness. Man, un- fortunately for himself, through the influence of erroneous teaching, wishes to exceed the limits of his sphere, and to transport himself beyond the visible world ; he neglects experience, and feeds himself with conjectures. Early prepossessed against reason, he neglects its cultivation. Pre- tending to know his fate in another world, he is inattentive to his happiness in the present. We torment our lives by an insatiable desire of know- ing and comprehending an imaginary state of ex- istence, and perceive not the simple realities that comprise the extent of all possible knowledge. Could we be satisfied with facts and realities, and taking one world at a time, endeavor to make it what it should be, superseding Faith and Bigotry with Reason and Humanity, we should fit man- kind to live properly here ; and when this life is done they are properly prepared to live hereafter admitting there is any. WHAT WILL YOU SUBSTITUTE FOE RELIGION? It is said by those, who, having been driven to ! their last stronghold in the cause of religion, and who, finding it no longer tenable upon its own in- OCCASIONAL THOUGHTS. 69 trinsic merits, are about to abandon its defence, that it would be better, infinitely better, not to remove this long-sanctioned curb upon the evil passions of mankind, even though there should be nothing real in it ; that it would be vastly prefer- able not to demolish this ancient hedge round about the innocent and goodly disposed, even though it should be found to be but a baseless fabric, or, at best, founded upon mere inference. Now it so happens, that in order to maintain this curb, so called, the perpetuation of ignorance, absolute ignorance, in the mass is indispensable. Light and knowledge threaten its utter destruc- tion; for darkness, ignorance, and superstition are entirely unnecessary to the true happiness and wellbeing of man ; and more and worse than that, they are extremely deleterious, except it be for the aggrandizement of a comparatively incon- siderable portion of the heritage. They must, they will be dispelled it is contrary to the nat- ure of things that they should forever exist. But what shall be set up in the place of exist- ing religion ? has been asked. Set nothing up as dogmatic and arbitrary, but cultivate a moral principle in the breast of man, without reference to, and totally independent of, any separate existence. Let him rely upon no superstruction that is not founded upon known facts. Instead of a long and incomprehensible creed, let his motto consist of these three words : 70 OCCASIONAL THOUGHTS. INJUEE NO ONE. Whenever the question occurs with respect to the omission or commission of any act in the affairs of life, instead of referring for sanction to scripture, to the church, the ministry; to custom or fashion, let him ask himself the simple question, " Is the thing in itself right and proper to be done, or not done ? " as the case may be ; and as his best judgment shall dictate, so let him govern himself. This course would ensure salvation economically ; and instead of man inheriting the costly necessity of redemption, it would be rendered needless to him, by his refraining from evil. It is impossible to calculate the amount of benefit to the family of man, in every point of view, were they to direct their united energies to these important points, instead of wasting them upon a system that will be found to be but as a broken reed, and a zeal for which, in many instances, has almost eaten them up. In his pecuniary resources, in this country alone, there would be a saving of millions of dol- lars annually, if man would abandon his servility to the church, and learn and follow the philosophy that is according to Nature and Reason. INDIVIDUALITY. Why should a man be afraid to be alone in his opinion? Somebody was once alone in about everything that is said, done, and believed in the OCCASIONAL THOUGHTS. 71 world. One man, of all the millions, had in his great heart and measureless thought, the first seed of this whole order of things in which we live. A printing-press, a railroad, a steam engine, a plough, a system of education, moral reform, Christianity itself is but the vibration of an indi- vidual force. There never was a giant but was a baby once ; there is not a gigantic thing now, that was not once little. This very America, the sea-bed of all Anglo-Saxondom, into which it claims the right to flow and swallow everything else, was once, practically, as it were, in the head of a Genoese navigator, and it was not without headaching and severe throbs that it was ever got out. It is not without trial and long toil, that a unit can swell itself to a host, that one long desire, finding words on one solitary tongue, can gather force enough to shake the nations ; but as surely as it is great and true, it will be heard thrilling down to remotest time. Do you know that a thought, if true, is of import to the world ? What if you, only, are its possessor ? That one thought shall be the centre of an ever-widening power, whose larger circles shall embrace, first you, then yours, and the world and worlds in their growing rings. Doubtless it re- quires courage and faith to be the announcer of a new truth which is to whelm old systems of oppres- sion and falsehood in wide ruin, and beat hope out 72 OCCASIONAL THOUGHTS. of a thousand blind hearts in the waste of their cherished error ; but let us remember that a holier hope shall be wafted to a million hearts now hope- less, and the pained thousand shall be blessed as well as these. How can the man be other than heroic, who feels within him the throes of a universal good, eager to be born of his kingly mind, who knows that the thought now throbbing in his brain may yet fill empires, years, and ages, with its blessed benediction ? What are racks and inquisitions to him ? What the poor wooden stocks of public opinion, or the hour's penance in the petty pillory of a little people's scorn? He makes his very oujblawry his servant; the prison, to which mad parties doom him, shuts him out from babble and in with conscience and his own mind, and the pillory of hate and scorn becomes a pulpit under his feet, from which to reach the ears of thousands who had else not heard him. Valiant hearts have gone dead or mad, for the want of just such a field as the world opens now to the heroic, a field for intense action, calm-browed daring, and a bloodless victory. One eager for renown could ask no prouder laurels than wave in the path of reform. But the disciple of Truth has a higher arm than Fame's to rest his calm faith on ; he feels the love of Right to be its own reward. Only give a man a heart full of some good work, and he is not long in forgetting that he is OCCASIONAL THOUGHTS. 73 alone in it, and learns readily that bugbears are the smallest of bears, that scarecrows will not scare MEN, and that hisses and hate, and gibbets even, are transient and petty things when seen in the light of an everlasting Truth. He can very cheaply dare to be hated by all earth's bigotry, who puts all earth's clear-eyed esteem in debt to him, and makes the whole future the rich banker of his fame. A few shallow years hiss round his quiet steps, and whole cycles chant melodious hymns to his high praise, after all reptile scorn has gone dead and dumb forever. The bold truth he spoke from lone corners to a few dull ears, begins to echo million-voiced from all the nations made glad in its power, and the smiles of joy, the deepened sense of life and good, the immeasur- able delights of heart and mind, all grown from that accumulating thought, are the sweet notes that make the high psalm of his praise. It matters not to the world-helper whether his name lives in the memory of those he has blessed, or dies with his body. If he remembers what was done, sees what is doing, and delights in the joy of earth, he is filled already ; and if he does not pierce the veil, what matters to him the echo of a name he never hears ? But Truth and Right do not defer their gifts. The doing good is the hav- ing. One shall not need to look to his neighbor, to the future, or the promises of the past, to find a price for his truthfulness. The flower asks no 74 OCCASIONAL THOUGHTS. reward for shedding odors on the thankless air, nay, does not even question if the sweet breath is needed ; but, from a full and blushing heart, pours out the warm delight without measure, careless of recompense or fellowship. So, from the depth of a large humanity, the brother of suffering men breathes an unceasing soul of goodness round him, so that all hungry hearts may feed upon his kind- ness, and all benighted minds drink light into their opening eyes from that free-pouring and exhaustless fountain. FREEDOM OF THE PRESS. The incorrect definition of words is the cause of many errors, and of almost all disputes. The words free press, one would at first suppose meant a press open to the free discussion of all subjects on religion, morals, politics, and physics. But where is such a press to be found ? Hardly in our country, the foundation of whose political institutions ought to be freedom and equality. All presses that have yet been called free are trammelled by two kinds of restrictions : law, and the prejudices of public opinion in favor of certain religious dogmas, party politics, etc. In a country where the publishing of truth is considered a libel, and punished as such, the press cannot be called free ; or when publishing any- thing contrary to the dogmas of any species of OCCASIONAL THOUGHTS. 75 religion is a crime, punishable by fine and impris- onment, the word free, applied to the press, is cer- tainly a misnomer. In all nations, any one may publish in favor of the ruling politics or religion, but in few is any one tolerated to publish any- thing against them ; he is either physically punished by law, or morally injured by the persecution of those who, differing in opinion from him, assume the right of slandering and cal- umniating him for opinion's sake. Complete toleration, physical and moral, exists nowhere ; and often where the physical restric- tions are most rigorous, the moral are most toler- ant. Almost all the presses in our mercantile towns are hired and paid by the advertisements to advocate the monied and merchantile aristoc- racy; free and open to everything in favor of their supporters, and shut against every species of reasoning, be it ever so true, that can militate against them. All such presses cannot pretend to be called free. All political party, and all secta- rian religious, presses are excluded from the list of free presses. Why boast of the free press of the United States, when there is not one in a hun- dred that has the least pretensions to the honor- able title? Would it not be better, and save much error and deception, to call everything by its proper name, that would designate its properties? For instance, this press is supported by the monied 76 OCCASIONAL THOUGHTS. and merchantile aristocracies, to advocate their interests ; that press is in favor of the govern- ment of the few over the many ; one is in favor of the election of one man for President, and some of another ; one is in favor of one religious sect, and some of another. Let us not permit the shop that deals only in whiskey, to pretend to sell bread. DIFFERENCES OF OPINION. An argument, be it good or bad, addresses itself never to the will, but always to the under- standing. Whatever be the obstacles it has to combat, it acts by its own intrinsic force alone ; and that is extraneous to our volition, and not controllable by it. But as a man's conduct, in this preliminary respect, can only be known accurately to himself, all laws for the punish- ment of opinions are acts of injustice and cru- elty. All blame thrown upon a man, because his opinions are different from our own, is unjust. He has formed his opinion on such evidence as occurred to him, and we have done the same. This view of the subject leads to charitable conclusions, to mutual forbearance and toleration. We are all in search of truth. It is never desir- able to be misled or mistaken. If we are in error, and our neighbor has discovered the truth, it is the necessary result of his having enjoyed better OCCASIONAL THOUGHTS. 77 means and opportunities, natural or acquired, than we have. Ought this to be a cause of anger and animosity against us? Our want of knowl- edge is a misfortune, not a crime, and charity should so consider it, provided always we do not conjoin bad passions and intolerant behavior to erroneous opinions. As volition relates to actions only, and not to opinions, it follows that praise or blame, merit or demerit, reward or punishment, should be applied to actions only, and not to opinions. Punishment may produce resentment and hardness of heart, but it can never convince. Are we allowed to confute our adversary by replying to the major of his syllogism by a blow on the head ; to his minor by imprisoning his person ; or to his conclusion by setting the populace against him, as if he were a mad dog, unworthy of all argument ? Yet, how often has this been done ! Nay, at this very day, how common is the practice ! And how much more common would it be, if public opinion did not show strong symptoms of dislike to persecu- tion, whether for political errors, or theological heresies. REFLECTIONS. Choice by no means proves liberty, since hesi- tation only finishes when the will is determined by sufficient motives, and man cannot hinder mo- tives from acting upon the will. The motive 78 OCCASIONAL THOUGHTS. which determines the will is always the most powerful. A little reflection will suffice to convince us that man is necessitated in all his actions. His ideas, opinions, and notions, true or false, are nec- essary fruits of his education ; his passions and desires are necessary consequences of his natural temperament, and of the ideas with which he has been inspired. During his whole life, his volitions and actions are determined by his connections, habits, business, pleasures, conversations, and the thoughts that are involuntarily presented to his mind. He can desire and will, only what he judges advantageous or pleasing to himself; he is necessitated to choose what he judges most useful. an as his infancy is, so will be his youth ; as his youth is, so will be his manhood ; as his manhood is, so will be his maturity ; as maturity is, so will be de- cline ; as decline is, so will be old age. Then if youth be passed in idleness, ignorance, folly, and vice, how can one hold his way in the world, side 158 OCCASIONAL THOUGHTS. by side with the intelligent, the worthy, and the virtuous? If manhood has been passed in low pursuits, in establishing in the heart, evil propen- sities, in wasting natural vigor, what awaits one in old age, but poverty, pity, and contempt? But if youth be devoted to the reasonable cultivation of the physical and intellectual powers, if knowledge of human duty be acquired and rightly used, man- hood will be worthy; maturity, respectable; de- cline, honored ; and old age, venerable. THE EIGHT TO EXPHESS OPINIONS. One of the most important rights which human beings possess, abstractly, and which ought to be guaranteed to them by the society of which they are members, is, the right to express opin- ions, without fear or molestation. That men ought to possess this right, not only as a matter of abstract justice, but as a matter of political ex- pediency, is a proposition which carries its own evidence along with it. The right to think freely upon all subjects belongs to us naturally, and no government can deprive us of it. Now the right to think involves the right to express our opin- ions ; for if we were to be deprived of the power of communicating our ideas to each other, we should be unable to benefit society by developing truths which we might discover. The right to express opinions on all subjects, OCCASIONAL THOUGHTS. 159 save religion and politics, is conceded by almost all governments to their people. The autocracy of Russia, and the paternal despotism of Austria, prohibit discussion among the people on political affairs, and England and our own country some- times punish those who dare to express opinions derogatory to Christianity. The persecution of Abner Kneeland for blasphemy, the statute against which unmeaning crime is not even yet re- pealed, proves the correctness of the latter statement. A brief examination of the principal arguments usually urged in defence of such pros- ecutions, may suffice to show their injustice, and to place the right of man to the unrestricted ex- pression of opinion in a clear light: First. It is said that if men were permitted to publish opinions derogatory to religion, the pub- lic would be induced to regard it with contempt. To this it may be replied, that religion must be a thing in itself contemptible, or the public intellect must be very defectively educated, or such an ef- fect would never be produced. Every prosecution for the undefinable crime of blasphemy, therefore, is a tacit acknowledgment that the government and the priesthood have not done their duty in educating the people; or it is a tacit acknowledg- ment that religion is not founded in argument, and that it requires the terrors of corporal punishment for its support. Hence all such prosecutions are the most bitter and galling satires which could be 160 OCCASIONAL THOUGHTS. launched against the government, priests, and re- ligion. Second. It has been urged that the moral sense of the community is outraged by the publi- cation of libels on religion, and that it is fitting and right that the publishers of such libels should be prosecuted. We see no force in this argument, because almost everything that a man might say of religion, while exercising his right of free in- quiry, could be construed by the law and the church into a libel. Now it is well known that free inquiry has been instrumental in establishing science, in reforming jurisprudence, and in effect- ing the partial abloition of superstitious absurdi- ties. It cannot therefore, do any harm to religion, if religion is founded in truth ; and if not, free in- quiry will expose its errors, and consequently ought to be encouraged. Moreover, the nature of belief is involuntary and proportionate to the amount and clearness of the evidence presented to the mind ; hence it is unjust to punish a man for entertaining any opinion. Besides, as the individ- ual right to inquire after truth obviously implies the right to express without fear the results of inquiry ; so it may be argued that those who could restrict the free expression of opinion must either deny the abstract right of man to inquire after truth, or act inconsistently by denying in practice the right which the former involves. And finally, as truth is always beneficial, and OCCASIONAL THOUGHTS. 161 error always pernicious to society, and as inquiry ' is the only mode by which we can ever arrive at tnith, so all attempts to restrict inquiry are wrong and unjust. These are some of the grounds upon which the right to free inquiry and to the free expression of opinion may be defended. And in view of them we may ask, why allow statutes to remain unre- pealed, which are obnoxious to reason, and con- trary to common sense? Does Christianity re- quire the strong arm of the law to prop it up? We should think not, if it is from Heaven. Why, then, do professed Christians persecute unbe- lievers? For no other purpose, it would seem, than to gratify a thirst for vengeance, which their principles and religion are unable to repress. PREACHING. Perhaps for some years to come the practice of preaching will continue ; but if it improves for the next quarter of a century as much as it has dur- ing the last quarter, it will probably be then a comparatively useful mode of public teaching. Its present improvement is owing not to the in- trinsic merit of the Bible or religion, but to the outside pressure of Liberalism or Infidelity, which has compelled the pulpit, in order to preserve itself, to take an advanced position more in ac- cordance with the growing liberality, intelligence, 162 OCCASIONAL THOUGHTS. and toleration of the times. This regenerating influence must continue, and it must increase, for " revolutions [particularly of this kind] never go backwards " ; and hence the prospect is, that if, in coming generations, there is to be any pulpit at all, it must be founded on the facts of reason instead of the fancies of a superstitious faith. The .pulpit-reform has already commenced, and "things are working " favorably. People are be- coming more intelligent, inquisitive, and reflect- ing ; consequently, preaching is rather a different affair from what it once was. Nowadays, people expect to be instructed, convinced, and persuaded by knowledge, reason, and argument. They are not satisfied with mere verbiage ; they are not moved by empty or unmeaning declamation ; they are not alarmed by sepulchral tones and unearthly grimaces. The demands of the community in regard to the character of public services are con- tinually rising with the improvements of the com- munity in every branch of science, and in the arts and distinctions of civilized life. You may now go into a church where once you would expect to hear denunciatory and controversial preaching, and not much will be uttered to offend a liberal mind, except now and then a keynote may be touched or an ear-mark shown, lest the minister's soundness should come under suspicion, or he should lose sight of his own identity. This is con- siderable gain a gain to liberality and happiness. OCCASIONAL THOUGHTS. 163 What will do the people good ? What will be the most useful ? What will make them wiser, better, and happier ? We know of no other rule than this by which the propriety and value of preaching is to be tested. And it is an encourag- ing sign of the times that preaching is becoming more and more in accordance with this rule. The polemical and denunciatory style of preach- ing, which served only to nourish spiritual pride and to kindle the vindictive passions, has in a great measure ceased. Here and there occasionally you may hear the straggling fires of some scattered portions of a retreating enemy ; brave men who are not willing to quit the field until their last rounds are expended, though they fire them into the air. Here and there some veteran of the last wars, some Greenwich pensioner, who, fired with the indomitable spirit of his youth, " loves to shoulder his crutch and show how fields were won," may figure out to the amusement of the religious, and to the grief of the serious, who have ceased to be alarmed by the manoauvres of the most skilful tactician. But this denunciatory and controver- sial preaching has almost ceased. The growing intelligence of the people, and that which is its usual concomitant, the spirit of free inquiry and independent judgment, have put it down, and many of its warmest friends have been as anxious, as their consistency would allow them to be, to have it put down, because they found it was put- ting them down. 164 OCCASIONAL THOUGHTS. What are most requisite in a public teacher, arc clearness of perception and soundness of judg- ment ; a love of truth which nothing can quench; a sagacity in discerning, and a fearlessness in avowing it, which becomes those who understand its proper value ; and these, when joined to indus- try and perseverance, afford the fairest promise of usefulness. THE SUPPLY OF NATUBAL WANTS. Man requires the full supply of his physical necessities, and as he has hitherto remained in an antagonistic position to his fellow-beings, he finds it necessary to secure for his own use as much property as he can procure. If the full supply of his wants were to be guaranteed to him by society he would not be likely to amass wealth which he could not consume. Thei'e are, however, several influences which may induce a man to grasp after wealth, independ- ent of the desire to supply his natural wants. Wealth gives a man power over the labor of his fellow-beings, affords him respectability in society, and enables him to gratify his pride by living in the fashion. The consideration of these advan- tages exercises a powerful influence over many minds. There are thousands, if not tens of thou- sands, who prefer the indulgence of their pride, their ambition, and their selfishness to the promo- OCCASIONAL THOUGHTS. 165 tion of the public welfare. Whether this results from the peculiarity of their cranial development, or from an evil training, or from the influence of local circumstances, there can be no doubt of the reality of the fact. The conduct of men, in this respect serves to show the nature of the influences by which they are actuated, and the existence of those influences explains the reason why men en- deavor to acquire private posessions. But, independent of the simple desire to secure the supply of our natural wants, of course includ- ing the wants of those with whom we are most intimate, all the other motives we have alluded to are impure and ignoble. What, are ambition, avarice, the love of power, the desire of show, in accordance, exclusivelj r , with man's moral being? Forbid it, justice, philanthropy and truth ! It would indeed be a lamentable chapter in the his- tory of the 1m man race if these characteristics of an ill-trained humanity were so essentially in- woven in the texture of our moral nature as not to admit of eradication. That men have been ambitious is admissible ; that they are so essen- tially, and without a possibility of cure, is an un- provable assumption. That insatiable avarice, like a fell monster, has breathed upon the hearts of some men, and turned their natural warmth into frost, and their sweetness into gall, is an assertion warranted by the conduct of many indi- viduals. This, however, affords no proof of the 166 OCCASIONAL THOUGHTS. assumption that avarice belongs essentially to human nature. All these bad and injurious pas- sions and propensities result from the training we receive, and the evil influences that operate upon us throughout life. That ambition, avarice, and other evil passions, are mere accidents which the progress of the mind in knowledge and philosophy gradually removes, is a fact fully attested by the annals of private life. Are there not hundreds of individuals who would expend their resources in the relief of dis- tress? Is there no sympathy, no affection, no philanthropy in the world? Does the human heart never feel the soft impulses of generosity ? Has benevolence been confined to the breasts of Howard, Clarkson, Wilberforce, Owen and Girarcl? Is human nature a soil adapted to afford nutrition to every noxious plant, and not fitted to afford nourishment to those virtues that adorn the char- acter and make us feel proud of our humanity? No ! These suppositions are degrading to our nature, contradictory to facts, and inimical to virtue. If, however, it be admitted that human nature is essentially good, and that there is in man a natural principle of benevolence, it will follow that the system of private property, instead of being in accordance with the nature of man, is directly opposed to it. The competitive system causes many to be in want of the necessaries of OCCASIONAL THOUGHTS. 167 life, and the natural benevolence of the human heart disposes us to commiserate and relieve the distresses of our fellow-men. But in hundreds of cases where this benevolent desire is felt, the means are wanting whereby it might be gratified. Private interests and domestic rights frequently interfere with our feelings of public philanthropy, so that when we would alleviate the sufferings of our fellow-men, we find it, in some cases, impoli- tic, and in others, impossible. Here it is obvious that the present system of society comes into direct collision with the noblest feelings of our nature. Again: The poor are obliged to compete with each other ; not with respect to the outlay of their moneyed capital, of which they are minus, but with respect to their labor, the only capital they have at their disposal. It is obvious that in such a wearisome and pro- tracted struggle for the goods of life, some must rise and others fall ; some be enabled to gratify their inordinate avarice, and others be kept in poverty. Hence the system of competition is not in accordance with human nature, for, if that sys- tem enables some to rise in the scale of affluence, it depresses others in proportion. And if it be argued that the system is right because some rise, it may be argued that it is wrong because others fall. The preceding observations imply that the sys- 168 OCCASIONAL THOUGHTS. tern of private property cannot be defended on the ground of abstract correspondence with the moral nature of man. If, therefore, it be defensible at all, it must be on the score of its utility. If it be better fitted to promote the welfare of mankind than the co-operative system, then let it be pre- served ; but if not, it should be abolished, and a new order of things established in its place. THE RIGHT TO GOOD GOVERNMENT. One of the most important rights which belong to man as a member of society is the right to good government. It is quite evident, we think, that constituted as society is now, some kind of gov- ernment is absolutely necessary to its well-being ; and it is not less true, that whatever form of gov- ernment any community may think proper to adopt, should be of the best character. A good government should possess, it seems to us, the fol- lowing characteristics : First. It should be cheap ; for if the people should be immoderately taxed to support the gov- ernment, the evils resulting from such a system would counterbalance the good. Second. It should be effective ; for if such were not to be the case, it would be unable to benefit the people by enacting wise and well-ar- ranged laws, and by enforcing their observance. Third. It should be disinterested as it regards OCCASIONAL THOUGHTS. 169 particular class interests, making laws not for the benefit of one particular portion of the community, but for the benefit of all. Fourth. It should be entirely elective ; as the people would then occasionally have the power of ejecting from office those men who might betray a regardlessness of the public welfare. Fifth. It should truly represent all classes of the community; that is, the members should be elected to office by all who are capable of under- standing political affairs. From this, it follows, that the right of voting should be given to all who are capable of exercising the suffrage. It is unnecessary to examine the question as to the best form of government out of the many that have been adopted by mankind ; for we are all agreed, we presume, that ours, or a republic, is the best ; but still it has defects which will have to be remedied before it becomes the best, in its practical workings, which can be devised. The preceding characteristics of a good government will enable the reader to test the merits of all the forms of government which have been adopted by different nations. In addition to these, the follow- ing abstract rules are worthy of attention : First. The great end for which government is instituted, is the promotion of the general wel- fare. If, therefore, any form of government fails to produce this effect, we may confidently pro- nounce that form of government to be defective. 170 OCCASIONAL THOUGHTS. Second. The duty of a government is to se- cure to individuals the full enjoyment of their rights. If, therefore, any form of government should fail in this respect, it must be defective also. Third. It is the duty of a government to see that the people receive a good physical, mental, and moral training ; and any government that neglects this important duty, must be defective. Fourth. It is the duty of a government to take all practicable steps which may tend to in- crease the production of wealth, and also to see that the wealth produced be properly distributed ; in other words, that the wants of all be fully sup- plied. If any form of government tend to prevent this, or if any legislative assembly should feel unwilling to do it, that form of government must be defective, and the members of that legislative assembly ought to be deposed. This test is espe- cially applicable to all governments which have (or might have if they only would) abundant facilities for the production of wealth at their disposal. The preceding observations appear to us to embrace all the characteristics and all the duties of a good government. If, therefore, these char- acteristics can be found in any government, that government deserves to be supported, not by the bayonets of a hired soldiery, but by the affections of the people. In conclusion, no nation can be truly happy or OCCASIONAL THOUGHTS. 171 prosperous while it remains destitute of any, or of all of the above-mentioned rights. They are ab- solutely necessary to the well-being of any peo- ple ; they are what the human mind longs for ; and what the onward march of genuine democracy and liberal principles will ultimately compel all governments to grant. No population can be truly happy under a government which provides merely for their animal enjoyments, but which, at the same time, represses the noble love of liberty by a systematic and slavish system of education. It is in this respect that the paternal despotism of Austria is defective. It provides for the people a supply of food and enjoyment, which is in itself an excellent thing. But it at the same time degrades the mentality of the people, by prohibit- ing as far as its power will permit, inquiry and discussion. We shall probably never have exactly the right kind of government until the promotion of the general good becomes the sole actuating principle of human conduct. FEMALE INFLUENCE. Woman has a far greater influence on the public morals than the ministers of religion, though whatever the latter may accomplish in this respect is commendable on their part, and we would not withhold from them the credit to which they are fairly entitled. Morality, and not religion, being 172 OCCASIONAL THOUGHTS. "the one thing needful," those who promote the former, are the true benefactors of society. Now women have a greater influence for better or worse, than ministers, because, as one reason, the number of the first is very much larger than the second. Mothers, and next to them school-teach- ers, plant the seeds of nearly all the good and evil that exist in the world ; and as there are probably a thousand mothers and teachers to one minister, they have an almost unlimited influence for good or evil, over the minds and hearts of those com- mitted to their charge. May it not, therefore, be justly said that they plant the seeds of nearly all the good and evil iu the world ? But female influence in the formation of the right kind of character, is as yet but little under- stood. The philosopher talks about it; the friends of education, the patriot, the philanthro- pist, and the minister proclaim it ; almost every- body admits it ; some even believe it; and yet, what is done ? Not much, comparatively; in fact, scarcely anything. Woman is not only unknown to the other sex, but to herself. She has no sort of conception of her powers, or responsibilities. She does not dream of a tithe of the good she might accomplish. If you tell her that her influ- ence is not less in the restoration, than in the fall of our race, she either misunderstands you or regards you as visionary. By her own misman- agement, and especially by the mismanagement of OCCASIONAL THOUGHTS. 173 her constituted lord, she is still the creature, and, to a great extent the dupe, of fashion, frivolity, superstition, and priestcraft. We speak of the sex generally, knowing there are noble exceptions, and that they are every day becoming more nu- merous. When the rights, duties, and capabilities of women are better understood by both sexes, there will be an improved state of things ; society will be far in advance of what it is to-day ; and female influence, enlightened and regenerated, will prove itself the true savior of mankind. It is all impor- tant, in the improvement and salvation of the race, that the mothers should be properly educated ; for the maxim is not less correct now than when first proclaimed by Confucius, that " By the manners of the children we may judge of the temper of the mother." IMPORTANCE OF COMMON SCHOOLS. A great many people seem to think that the permanency of our free institutions, the durability of republicanism, and, in short, all the highest and best interests of the country, depend on churches. We are of the opinion that all of these important things depend on COMMON SCHOOLS. They are the people's colleges ; the sun of the people's mind; the lamp of freedom. Perhaps nineteen out of every twenty persons in these United States are educated in common schools 174 OCCASIONAL THOUGHTS. alone; not one out of twenty ever enters either academy or college. This fact in itself tells us, at once, that as is the common school so is the education of the American people. Yes, the edu- cation of this nation is that and that only, which the common schools are prepared to give. How many, who read these lines, ever received more ? You may have educated yourselves after you left those schools, but did not even this depend on the education which you there received ? Look at the connection of common schools with social order and prosperity. The educated man and the educated woman have other sources of enjoyment and other subjects of conversation than their neighbor's characters ; but leave the mind empty, and frivolous gossipping and tea-table chat will be the amusement of their leisure hours. There is nothing we hold important or useful in society, but it is connected more or less directly with our schools. We may pile all the hilltops with magnificent architecture, but let the plain, brick school ho use go down, and very soon all the columns and architraves and domes will tumble with it into ruin. What is the true foundation of a republic ? It is the common school. If we would have the one stand firm, we must build the other deep and sure. To neglect common schools is as bad as to destroy ; nay, it is even worse ; for mal-information is worse than no information, just as hunger is preferable to poisoned food. OCCASIONAL THOUGHTS. 175 THE CLERGY AND REFORM. The clergy are always enlisted on the conserva- tive side of all questions. We do not mean to cast any severe reflections on the clergy, when we say, that from the very nature and circumstances of their officfe in this country, they are, and always must be, behind the age, while these circumstances continue, in all matters appertaining to genuine intellectual improvement, and in the species of moral improvement which arises out of philosoph- ical inquiry. At the same time they will always, as a body, be in advance of the age in that kind of superficial morality which consists in the obser- vance of the decencies of life, and of mere theolog- ical precepts. They were for a season behind the age in the temperance reform, because temper- ance is not a theological virtue, but a moral one. When the current of public opinion set that way, the clergy not only floated along with it, but they spread their sails and went ahead of it, in some instances. Whenever any reform or innovation is at- tempted, which is opposed to the established prejudices of the community, the clergy will ne- cessarily fall in with it only as fast as it gains the approbation of the people. All this arises very obviously from our republican system of support- ing religion. Any individual of the clerg\ r who should, by the new doctrines he preached, maul- 176 OCCASIONAL THOUGHTS. fest himself in advance of his parishioners, would be immediately displaced for another whose opin- ions are as backward as the ruling members of the parish. And it is seldom a clergyman's per- sonal popularity is great enough to preserve him in his situation, in spite of religious prejudice against him. This circumstance necessarily oper- ates to drive all such as are in advance of the community out of the profession, unless they can submit to the practice of a certain degree of dis- simulation. Miss Martineau was therefore un- charitable in mentioning this fact as a matter of o reproach against the clergy. Every man in the community knows that the clergyman of a parish is settled over it by the people, with reference to his agreement with them in doctrine, and with the understanding that all his eloquence is to be used in assisting them to maintain their present views. Should he make any innovation in point of doc- trine, he must wait until the majority are pre- viously prepared for it, under the penalty of being turned out of his pulpit, or he must have the art of insinuating his new doctrines into their minds under the cover of some old worn-out superstition which shall serve to render it palatable. It is needless to remark, that, on this account, the change must necessarily occur in the minds of the people first, and that afterwai'ds they will allow their pastor to change his views in conformity with theirs. How can we, under such circumstan- OCCASIONAL THOUGHTS. 177 ces, reproach the clergy with being behind the age? As well might we reproach the effect for not pre- ceding the cause. Neither do we mean to accuse the clergy of insincerity ; for this republican sys- tem of supporting religion (which is, after all, the best one) prevents those individuals who are in advance of the age from adopting the profession of divinity, and draws them into the ranks of one of the other professions. VIRTUE AND VICE. Morality, simply considered as the bond of soci- ety, has no more to do with a future life, than it had with a past one : men seldom act in the common concerns of the world, from the hope of a distant and uncertain reward: they feel impelled by something more immediate and forcible. The laws which must ever govern human nature, exist in that nature itself. Man being what he is, his nature determines his morality, inasmuch as it de- termines the effect which every external or inter- nal influence shall produce for good or for evil ; if for good, that influence is virtuous ; if for evil, it is vicious. Having discovered what impressions afford him true and permanent enjoyment, and what influences occasion him painful sensations, we deduce thence his rules of conduct. This ap- pears to be the only reasonable method, for all the philosophy and all the religion in the world, will 178 OCCASIONAL THOUGHTS. never be able to carry us beyond the usual course of experience, or give us measures of conduct and behavior different from those which are furnished by reflections on common life. No new fact can be inferred from the religious hypothesis; no event foreseen or foretold ; no reward or punish- ment expected or dreaded beyond what is already known by practice and observation. Moral conduct springs from the mutual wants and interests of mankind. It is each man's inter- est that his neighbor should be virtuous; hence each man knows that public opinion will approve his conduct, if virtuous, reprobate it, if vicious. And whenever mankind at large perceive, and whenever legislators act upon the perception, that virtue and vice exist solely with reference to the nat- ure of human beings then may we expect to see truth and reason prevail in the world. Those rules of conduct only can rightly be called laws, which regulate human actions alike on one day as on another day ; and in a nation calling itself a republic, the laws of Moses should have no validity in courts of law to authorize persecutions for the breach of superstitious customs. Our highest ob- ject and the end of our endeavors, should be to free our country from the exercise of all religious tests in all judicial proceedings, and from Sunday penalties which violate the simple and imprescript- ible rights of man. The tyranny of priests is as odious and insufferable as that of kings. The at- OCCASIONAL THOUGHTS. 179 tempt to justify the violatioh of natural liberty because the majority adhere to those Mosaical pre- scriptions which occasion it, only enhances the injustice. When the priests and their supporters say, that " The dogma of future rewards and punishments is the bond of society, and that to overthrow this dogma of the evangelical economy would release three quarters of the Christian world from all re- straint, " they might with truth rather say, that their imposition would be overthrown, and that the tyrannical institutions and exercise of priestly power would be immediately set aside. Men for their own safety are interested in the observance of the obligations of civil order, and indeed, its infringement leads to strengthened measures for enforcing its provisions, and to their increased effect by the experience of their indispensability. He must be as great a simpleton who believes that there could possibly be a necessity for a general flood over the earth to execute vengeance on the offenders against natural morals, as he who gives credit to its physical possibility. Experience teaches us that the calamities of mankind have sprung from their superstitious opinions. The ignorance of natural causes created gods, and imposture made them terrible. Man- kind lived unhappy because they were taught from their infancy to think that God had con- demned them to misery. They never entertained 180 OCCASIONAL THOUGHTS. a wish to break their chains, because they were taught that devotion, the renouncing of reason, mental debility, and spiritual debasement were the only means of obtaining salvation. PROVIDENCE. It is plain that Providence never interferes to protect innocence, or to prevent mischief, either amongst the inferior animals or mankind. The more we examine into the animal world, the more we shall be convinced that every different species and individual is regulated by its own particular interest, without reference to the advantage of any other species or individual, and not by any interference of Providence. We may also observe that there are various species of animals which are formed by Nature, solely for the purpose of destroying others. Their claws, their mouths, their teeth, are exactly calculated for devouring; and their stomachs are so constituted that animal food is their only nourishment, and they would linger and die without it. Now if God, or Provi- dence, had intended anything like peace and har- mony to exist in the world, he would have so constituted animals of all kinds that they should feed on roots, vegetables, fruits, fungi, and other inanimate substances which should have been made to grow from the earth in sufficient abun- dance and variety for every description of ani- OCCASIONAL THOUGHTS. 181 mals. And the system of procreation might also have been so regulated that there never should have been too many nor too few animals in the world at one time ; arid then no one animal, nor species, nor genus of animals would have been I the natural enemy of another ; but the face of the earth would then have exhibited a busy scene of various animals, all living in perfect happi- ness. The belief in a Providence is not consistent with the general laws of Nature, and those who profess to believe it act as if they believed it not. Such an absurd doctrine can only be useful to kings and priests, and other deceivers of mankind, who use the word Providence to give their trans- actions an authority that must not be called in question, and under which authority they carry on the most malevolent practices. Thus they screen themselves from public censure, as no per- son that believes in a regulating Providence will attach any blame to them. But it should be our business to banish from our midst all belief in a Providence, and to behave with prudence and sobriety in all our actions, to use our best endeav- ors in well-doing, and not allow ourselves to be duped by those who pretend that Providence reg- ulates all the transactions of men in authority, however injurious to individuals or mankind in general. Let us, therefore, persevere with manly endeavor to be useful to ourselves and to our 182 OCCASIONAL THOUGHTS. fellow-men, trusting nothing to any imaginary being called Providence. EDITING. The mind is so constituted as to require, like the body, alternate labor and repose. Those occu- pations which demand great and frequent efforts of the mind, if they allow it suitable seasons for relaxation, are not injurious to health. Judicious exercise is necessary for the healthful develop- ment and vigorous action of the mental as well as the physical constitution. The occupations of the lawyer, the divine, the farmer, and the mechanic, all afford the mind abundant periods of rest. But such is not the case with that of the editor. His overtasked intellect finds no repose. His duties must be performed continually, most me- thodically. Whether he feels like mental exercise or not, whether sick or well, his articles must be written, and all his multifarious duties performed. These labors are certainly sufficient to break down an ordinary constitution, but when we add to them pecuniary disappointment arid embarrass- ment, lack of expected appreciation, the indiffer- ence of friends and the sarcasm of enemies, we have satisfactory explanation of the causes which disappoint the hopes, and cut short the career of so great a portion of newspaper editors. There is occasionally an editor endowed with a strong body and a well-poised mind, alike indiffer- OCCASIONAL THOUGHTS. 183 ent to censure and praise, satisfied with his own powers, neither allured by hope, nor alarmed by fears, who will triumph over all obstacles, and pursuing calmly the even tenor of his way, attain renown, wealth, and long life ; but whilst such an individual may, like any other prodigy, occasion- ally be found, numbers will fall around him the victims of unrequited mental labor and disap- pointed hopes. A CHEERFUL PHILOSOPHY. Surely no doubt should be entertained that this life should be made a happy and a cheerful one, that all the faculties with which we are gifted should be cultivated and improved, and that all the means of rational and innocent pleasure should be cherished. Is the earth wrapped up in a gloomy mantle, or in a delightful verdure ? Does the vege- table world put forth its leaves, its blossom and its fruits, and its delightful fragrance in sadness and mourning, or in joy and thanksgiving ? Does the returning sleep of exhausted nature awaken emo- tions of distrust and despondency, or teach us a tranquillizing lesson of the change which is to hap- pen in human existence ? Does the storm of winter, and the snowy covering in which it clothes the earth, terrify us with the power of Nature, or awaken new thoughts of contentment and satisfac- tion? Is the animal world destined to pain and 184 OCCASIONAL THOUGHTS. misery, or to pleasure and gladness ? Which of its many tribes does not cling to life as a precious gift ? Why, then, should man regard his God if there be one as a stern and inexorable tyrant, and not as a kind and beneficent sovereign over all the human race ? It is evident, we think, that this gloomy and absurd doctrine was originated and has been main- tained by religion, and that it will continue until the religion which produced it is superseded by a liberal and rational philosophy. There is no rea- sonable doubt that this philosophy, when properly taught and understood, will diffuse itself, event- ually, throughout the earth. However slowly that day may seem, to bigots and sectarians, to be coming, that day will finally come, and long before eighteen hundred years, or the time that Christian- ity has been upon the earth. Why has Liberalism made so little progress, comparatively, during eight- teen centuries ? This question can be satisfac- torily answered only by recurrence to the history of the world during that long lapse of time in which Christianity was in the ascendant, and exercised supreme sway and dominion. If we had space for such a purpose now, it could be easily proved that it is rather wonderful that Liberalism has made so much, rather than that it has not made greater, progress. When it shall come to be fully understood as a matter in accordance with the highest development of human reason, there OCCASIONAL THOUGHTS. 185 will be no cause of discouragement as to its uni- versal diffusion. It is an unquestionable truth that the best method of disseminating truth and virtue, is to cultivate the human mind and to impart to it com- prehensive and philosophic knowledge. The wis- est men are the best men, but as there are many different constructions of the nature and obliga- tions of the Christian faith, they cannot all be best, and we doubt whether any one of them is. That system of teaching and morals which is best will be known only as general intelligence is dif- fused, and as the intelligent are led to inquire and to judge. Even the contentions among Christians themselves tend to this result, because if there be any truth in the Gospel, it will eventually come out of these controversies The people of these United States are singularly blessed that no regal or sacerdotal power, and no political authority, presents any obstacle to free inquiry. The tongue, the pen, and the press, together with free discus- sion and free speech, will bring about the true philosophy and practice, whatever that may be found to be. A NOBLE LIFE. Exertion is the price of a noble life. The pur- suit of a noble object adorns, ennobles, and vivi- fies life. Without definite aim, life is like a rudderless ship, drifting about between life and 186 OCCASIONAL THOUGHTS. death, and entirely at the mercy of the waves. While one with folded arms waits for future opportunities, another makes the meanest occur- rences subservient to a golden result. One labors to find something to do ; the other labors to do something. When the Alps intercepted his line of march, Napoleon said, " There shall be no Alps." When difficulties from poverty, and diffi- culties from the opposition of friends beset him, Franklin resolutely determined there should be no difficulties. Greatness has in its vocabulary no such word as fail. It will work ; it must succeed. Happy is he who at the sunset of life can recall the years that have gone swift-footed by, without bringing before him a fearful array of squandered opportunities. ACTIONS. The important object that bears upon society, refers itself to the actions of men. Stephen Girard was perhaps as irreproachable in his habits as the generalit}'- of his species, and did much good. Yet he has been reproached for his opin- ions. The legitimate inquiry of society ought to have reference only to our conduct. Is he sober and industrious? Is he a good husband, a good father, an exemplary, upright citizen? Is he honest and square in his dealings ? There are few of us that live up to the standard here indicated. It is pleasant, however, to feel OCCASIONAL THOUGHTS. 187 and know that we have reached that point of im- provement where we have found out that he who is all these, stands not in need of clerical interpo- sition to give him a passport to heaven. We have a heaven on earth, in that peace of mind, the reward of virtue.. When, therefore, the religionists of the day come to compare notes with us, where do we differ ? We do not believe, they say. True, we do not believe in professions, in doctrines, in creeds. These are not of God ; they are of man : they are the inventions of designing men, who would live upon the credulity of their fellow-men, instead of the exercise of that labor which they denounce as a curse. We would not be under- stood to charge these designs upon those who now believe and act conscientiously. This is not our intention. We believe they are sincere, and we only ask them to extend the same charity to us. The great concern of mankind is charity. BIGHTS. All just governments originate with the people. With respect to religious and political rights, we are all born equal. "One half of mankind (as the Democratic Jefferson said) " are not born with saddles on their backs, and the other half born booted and spurred, ready to ride them by the grace of God." Might can never make that 188 OCCASIONAL THOUGHTS. right which is not right in itself. There are cer tain inalienable rights of which no man can be deprived unless forfeited by crime without violating a natural and fundamental principle of justice. Of these are the rights of conscience. We have the same natural right to entertain, to express, and to disseminate our Infidel opinions, that our Christian neighbor has to promulgate and advocate his. And if all our neighbors should be of one opinion, and we alone should differ with them, the case, as it respects rights, is not at all altered. They would have the power, but they would have no more right to injure us than we should have to injure them. Upon the very same principle, a majority of the people in this commonwealth, however great that majority might be, would have no more natural right, if so disposed, to make and put in force any law which should injure a single individual of the state, on account of his religious sentiments, or the open profession of them, than they would to take an innocent man's life. RELIGION AND COMMON SENSE. We hear a great deal about "pure religion," and the phrase seems to be an admission that all religion is not pure, which is no doubt the fact ; but what quality of religion is genuine, or who possess it, may be difficult to decide. And even OCCASIONAL THOUGHTS. 189 if we knew, how much better off should we be? For what is religion, in itself considered, and sep- arate from morality, to which it has no just or proper claim ? It is a system of faith in, and wor- ship of, supernatural agencies and beings. That is about all there is of it, when summed up in brief. It may exist, no doubt, in the character of a good man, but it is no proof of goodness in the individ- ual, nor that he is laboring for the welfare of hu- manity. It is only, as we have said, a system of faith and worship having reference to the super- natural. That is religion, and all that rightly belongs to it. We fail to see wherein it can be of any benefit to this world, and as for another, it is not settled yet whether there is one. Now in order to have a system that is useful and practical, it ought not to consist in unmeaning phrases, forms, and ceremonies, but in the unceas- ing practice of promoting the happiness of every human being, without regard to sex, party, coun- try, or color and confine its labors entirely to this world, depending on knowledge rather than faith, and human efforts instead of prayers to a supernatural Deity. This is a common-sense sys- tem or philosophy, and one in which there are no metaphysical difficulties or mystery, and which every child even, who is properly educated, will be taught to practise through life and which he will necessarily practise, as no incentive to in- jure his fellow-man will then exist, such as form 190 OCCASIONAL THOUGHTS. an inherent and essential part of the present order of society. Under the common-sense system to which we allude, there would not be the slightest pretext for keeping up those holy bugbears which are supposed by many Christians to be so indis- pensable at present to control the vicious inclina- tions of human beings, such as avenging Gods, devils, priestly prayers, and denunciations; but mankind will be governed by reason, and learn their duty by obeying the laws of Nature, which are the only true guides. SCIENCE AND RELIGION. It is generally agreed, we believe, that the human race has made great progress in the arts and sciences, and it seems equally plain and self- evident that the fact excites no fear or alarm. We nowhere find, in civilized nations, that the people complain because they are superior, in regard to invention and discovery, to their ances- tors who preceded them. On the contrary, they exult at the beneficial change, and joyfully " accept the situation." They congratulate themselves on the material improvement everywhere visible, and the man who at this day should sigh for the return of the ancient age, when art and science were almost unknown, \vould be considered as an anomaly indeed, if not bereft of his senses. He would be thought to be one of those unfortunate OCCASIONAL THOUGHTS. 191 people who prefer to grope their way in blindness and ignorance, as was the fate of the masses of mankind before the invention of the printing-press and the mariner's compass. And if mankind are not disturbed at their physical improvement over the past, so neither are they, in this respect, in regard to the future. If in the coming genera- tions, our descendants shall be able to travel in safety a hundred miles an hour on the railroads, or sail in the air about the country in balloon- ships, or walk on the water as on the land, or by some " elixir of life " prolong existence to five hun- dred years, supposing these things possible and probable, they give no uneasiness in prospect, nor will they if realized. Somehow, mankind have no apprehension of danger from physical discov- eries in any of the departments of science, but seem to rest satisfied with the conviction that it is all for the best, and thus it is that in this par- ticular, at least, the most intelligent Christians and all heretics are united, as it were, on a com- mon ground. But when we come to " religion," as it is called, the whole scene changes. Here there is no prog- ress, nor can there be in the nature of the case, and it is sinful and wicked to allow of any. Re- ligion is said to be divine, and of course it is a finality, for it includes everything in its especial department, and cannot possibly be improved upon in any degree whatever, therefore it is perfect, 192 OCCASIONAL THOUGHTS. and progress where there is perfection is entirely superfluous, unnecessary, and out of the question. Yet (and here is the crowning absurdity), this standard of moral truth and duty called religion, was proclaimed eighteen hundred years ago, among an ignorant people in an obscure corner of the earth, and it is in tended for, and is strictly applicable to, all mankind in all ages to come, as long as time shall last, for as it came from God, mortal man can never improve upon it ! Such is the nature of religion, as denned by its teachers. It is per- fect all through, and consequently needs not and cannot have any improvement. But mankind make progress in everything else? Undoubt- edly, and they glory in the fact ; yet in religion, the motto has always been, since its birth, and is now, " Keep as you are ; remove not the ancient landmarks of our faith and worship, or the moral world will tumble into ruins." This, in sub- stance, has been the cry of religion for the last two thousand years, nearly, and when from time to time during this long period men have appeared in Europe and opposed this religion on the ground that it was imperfect and might be improved, they were denounced as " Infidels," enemies, and burnt to death. No other course could have been pur- sued with them under the circumstances. They opposed a religion which claims to be Divine, and was so regarded, and as their opposition was con- sidered to be the unpardonable sin, they were per- OCCASIONAL THOUGHTS. 193 secuted and put to death in honor of the church and for the glory of God. Their punishment as unavoidably grew out of religion, as effect flows from cause, and herein is involved the radical, in- trinsic, inherent, or the fundamental error which has always made and always will make religion a hindrance and a stumbling-block in the path of prog- ress; namely, it forbids improvement. "If any man preach any other Gospel than this, let him be accursed." Here, in this admonition of a New Testament Apostle, we have the spirit which has always characterized religion, and rendered it an injury rather than a blessing to mankind. Estab- lished in an age of ignorance and superstition, and presuming to be Divine or perfect, religion has necessarily been a clog or barrier to mental im- provement ; for arrogating to itself perfection at the start, it had nothing to learn, because it claimed to know everything when it commenced. But this is folly, as the knowledge possessed to-day by mankind has been obtained by long and patient study, observation, and experience, and therefore it is not less absurd to teach that Adam and Eve were born or created a full-grown man and woman, than it is to claim that a religion of eighteen cen- turies ago cannot be improved upon, but is exactly fitted for the moral and intellectual condition of the race as long as it shall exist. With just as much propriety might it be maintained, that the clothes of the infant are adapted to the growth 194 OCCASIONAL THOUGHTS. and size of the man, or that the little amount of knowledge generally possessed in ancient times, is all that mankind will ever require in the present and future. The poor simpleton of a courtier whom we used to read of in the story books, who thought in his vanity that he could chain the waves, was no more out in his reckoning than those Christians who vainly attempt to fasten a padlock upon the human mind, and keep it eter- nally in one position. It cannot be done. The mind will sooner or later throw off its trammels, for it is always restless and active, and this being its nature, there can be no finality to any subject of thought, as every generation will have its own views upon it. Hence it is that the Christian religion, proclaimed in Judea eighteen centuries ago, has been as unavoidably improved as the no- tions of science that prevailed at that time, and in these days the improvement of the former is greatly accelerated. PROGRESS is the standard under which the world is now marching, and relig- ion, as well as science and government, must "fall in " or " go under." THOUGHTS ON LIFE AND DEATH. One of the leading doctrines of the Christian Religion is, as a prayer for the sick expresses it, " to fit and prepare for death." Now there is no reasonable objection, when a person is near his OCCASIONAL THOUGHTS. 195 final hour, to making his last moments as easy, quiet, and peaceful as possible, in order that the sufferer may pass off to his rest in as comfortable a manner as the kind offices of friends can devise. And if to some people this desirable effect can be brought about by prayer, it might be used on about the same principle as physicians give an anodyne, to tranquilize the nerves. The doctor does not expect to accomplish a cure when he sees recovery impossible, and therefore he turns his attention towards rendering the last moments of his patient as quiet and painless as medical skill and experience can suggest. The motive is prompted by kindness, and so everybody who pos- sesses this feeling, approves of the course of the doctor in such cases. On the same principle and for the same purpose, prayer might be beneficial ; and if it can be, there is no more that is unreason- able, perhaps, as far as the sick man is concerned, in praying for him, than there is in assuaging his mortal pains with some oblivious opiate. We should always be ready and willing to do any act which benefits our fellow-men, when the motive for the action is dictated by kindness and benevo- lence, and when it involves no surrender of what we regard to be true. The great objection, however, to prayer in the Christian sense as a preparation for death, consists in the fact that it is very apt to be viewed as a substitute or as an equivalent for a good and use- 196 OCCASIONAL THOUGHTS. ful life. This is a great and ruinous error, and one that seems to be sanctioned by the New Tes- tament itself, in its familiar examples of "the eleventh hour " and the death of "the penitent thief on the cross." The only inference from this kind of teaching is, that a bad life may be atoned for by a little contrition or sorrow just before death. As well might the farmer in autumn of the year expect to gather a crop from a field he had never tilled, as a transgressor through life expect to become a good and virtuous man on his death- bed, by a little sorrow or repentance over a long and criminal course of conduct. It is a monstrous absurdity, and the only influence it can have is to increase crime, rather than diminish it. And these reflections lead us to see the utter folly of attaching any importance to death under such circumstances ; nor is it a true test, in any case whatever, that the life has been uniformly correct and upright. It may, and no doubt does happen that a man's last hours, if he have mind enough left to think at all, will prove the sincerity with which he holds his opinions, whatever they may be ; but this is no proof that his life has been morally good. It is character, alone, that makes the right kind of a man, and character is acquired only by unex- ceptionable conduct in our everyday life and inter- course with one another, and not in the solitude and privacy of a sick-chamber, when, our work OCCASIONAL THOUGHTS. 197 done and our mission ended, we lay ourselves down to die. So that the Christian doctrine, ''After death comes the judgment," is not by any means of as much consequence as the judgment which is passed on a man's character BEFORE his death. Besides, sickness is not a proper time to form an estimate of conduct or mind either. As well judge of the strength and completeness of a build- ing when its timbers and walls are tumbling to the ground, as of the mental and physical condition of the man, who, amid the nausea of medicine and the spasms of dissolving nature, is but a mere wreck, and "nothing is but what is not." From all such sickly fancies, engendered by religion, we turn to the teachings of Nature and Reason, and we learn from them that if we would form a true estimate of mankind, we must consider their peculiarities or characters when in a state of health and action. There can be no error or mistake in this course, for here we judge the tree by the fruit. Prayers and professions are only breath, and in themselves considered are of no account; but a good life is always pure gold, and like that, never fails to be appreciated. Not to deathbeds, then, are we to look for evi- dences of goodness in any man, but to his life, and to that alone ; and if he has been in his dealings honest, truthful, moral, just, and kind, his life has been in the right, though he may never have 198 OCCASIONAL THOUGHTS. made a prayer, nor attended a church, nor read a chapter of the Bible. In religion, these ceremonies are indispensable; but as they are not inherent proofs of goodness, it follows that what mankind most need for their improvement and happiness is not religion but moral character. Religion has reference to another world, of which no one knows anything ; morality relates wholly to the duties which a man owes to himself and his fellow- men here in this life and these duties can be known and practised. There is, therefore, as much difference between morality and religion, as the governing rules or guides of conduct, as there is between the truthful principles of Reason, and the fanciful vagaries of a blind superstition. FOLLOW THE LIGHT OF EVIDENCE. Education, passion, and external circumstances have a powerful influence in bewildering the minds of honest and well-intentioned individuals. But however gaudily an hypothesis may be dressed, an inquirer after truth ought not for a moment to be dazzled by the meretricious glitter. " He should (as the Rev. Dr. Chalmers observes in his Evidences of Christianity*) be prepared to FOLLOW THE LIGHT OF EVIDENCE, though it 111 ay lead him to conclusions the most painful and mel- ancholy ; he should train his mind to all the hardi- hood of abstract and unfeeling intelligence ; he OCCASIONAL THOUGHTS. 199 should give up everything to the supremacy of argument, and be able to renounce without a sigh, all the tenderest prepossessions of infancy, the moment, the truth demands of him the sacrifice. Now, keeping this good advice in mind, let us look for a few moments at Nature, or the Material Universe, as the uncaused, the self-existent being or state, and contrast it with the opposite or the spiritual idea, in order that we may discover which of the two is the more philosophical. Take for illustration, a watch : we infer from its peculiar structure and purpose that it had a maker ; expe- rience tells us that its maker must have been an intelligent being, whom we term man. We then find that man is a much more complicated machine than a watch, and our next inquiry is, Who made man? Here experience deserts us. Wa see a regular succession of men and women, but no one can show us their origin. Then, as experience is no guide in this matter, we endeavor to solve the question by the help of analogy. But here we are precisely as much in the dark as ever : for though we infer that machinery of a kind quite new to us, is made by a machinist, yet we have never seen any animal created, and therefore have no good ground to infer a creator. Still, as it was evident that there were powers in Nature with which mankind were unacquainted, and which in the rude periods of society appeared to be wielded by invisible but capricious hands, the notion of an 200 OCCASIONAL THOUGHTS. intelligent but an incomprehensible being arose; and thus, perhaps, as Lucretius says, "Fear first made Gods in the world." This notion, thus originating, and afterwards so successfully propagated in so many shapes and by so many means, acquired a firm footing on the earth, and all who were bold enough to ques- tion the received dogmas of the priests and churches were persecuted as vile unbelievers. We have at last arrived then, at the popular rea- son for a belief in a Deity, though it is impossible to find any agreement among the various sects in the different religions in the world respecting him, except that he is entirely incomprehensible. If you admit that this Deity made man and the universe, but venture to inquire into the origin of his existence, you are directly told that he is an uncaused, self-existent, and eternal being, omni- present, omnipotent, immutable, and infinitely wise and benevolent. Now an intelligent inquirer having this theory before him, perceives its com- plete variance with facts and experience, and rejects it. He sees no reason for admitting more causes than were necessary to produce the effects observed, and not being able to see the impression of any other hand in Nature than matter and motion, rejects what he considers as superfluous. The believer says, mankind or the universe cannot have existed without a cause, but he says that the cause of mankind and the universe requires no OCCASIONAL THOUGHTS. 201 cause. This uncaused first cause, he says is infi- nitely superior to the universe of matter, but acknowledges it to be quite incomprehensible. He also allows that the essence of matter is quite as incomprehensible as the nature of the Deity, but he decides without hesitation, that the one re- quires a cause, and the other no cause for its existence. The unbeliever, guided solely by experience and analog}'-, looks upon matter as eternally exist- ing, for he can find no evidence of its commence- ment. He invests it with no attributes which contradict acknowledged facts, and so long as he finds disorder, vice, and misery making up so large a portion of the ingredients in the world, he cannot infer infinite power, wisdom, and benevo- lence to be among its attributes. He cannot per- ceive any incongruity in ascribing to matter the powers and qualities of which he finds it possessed, nor can he see the necessity of deriving those powers and qualities from another being, who can neither be seen, heard, felt, nor understood ; is cog- nizable by no one sense ; arid by those who talk most loudly about him is declared to be totally incomprehensible even to themselves. Who, then, is it, ought to be charged with being shallow and unphilosophical? He who is guided by expe- rience and analogy ; or he who deserts those safe and certain paths, and roams into the regions of conjecture, and dogmatically demands the ere- 202 OCCASIONAL THOUGHTS. dence of his fellow-men to the narrations of his own fancy? WHAT IS TRUTH? We are told in the New Testament, that, at the trial of Jesus, Pilate asked the question, " What is Truth?" But, if we remember the record cor- rectly, he did not wait, or rather did not seek for an answer. And so it has been from that day to this, mankind ask the same question as did Pilate, and, like him, are too careless, indifferent, or too much in a hurry to discover the proper answer. They are in the habit of depending on others for their opinions, and hence the small amount, comparatively, of genuine free thought and men- tal independence. In all ages of the world, and even now to a considerable extent, certain teach- ers spring up with a " Lo here and lo there, I am right, follow me," and the multitude take them at their word and "fall into line." We see this fact illustrated in the history of the Catho- lic Church and the swarming myriads of devotees that crowd her portals. The Protestant Church shows more disintegration or independence, but this is not owing to any intrinsic merit of her own, but wholly to the exercise of the right of private judgment, which is an Infidel rather than a Chris- tian principle. And if so, it goes to prove what every observing man knows to be a demon- strated fact that just in proportion as Christi- OCCASIONAL THOUGHTS. 203 anity becomes Infidelized, does it become sensible, liberal, practical, human, natural, and useful. And this also proves another important fact ; namely, that Christianity is not needed. What is wanted is, not any kind of religion that ever was or is now taught. The world has had enough of it, and altogether too much. Let it all go to speedy oblivion, bag and baggage, for it has been "weighed in the balance (for thousands of years) and found wanting." But what do you propose to give as a substitute ? asks a religious inquirer. TRUTH. And what is that? A con- formity to fact or reality ; or, as Frances Wright used to express the same idea, truth is knowledge, and knowledge "signifies things known," and fur- thermore, " where there are no things to be known, there can be no knowledge." We accept this doctrine as thoroughly correct, and it comprises what we mean by Infidelity and Atheism. Ap- plied to science, it tells us that every science, that is, every branch of knowledge, is compounded of certain facts, of which our sensations furnish the evidence. Where no such evidence is supplied; we are without data ; we are without first prem- ises ; and when, without these, we attempt to build up a science, we do as those do who raise edifices without foundations. And what do such architects or builders construct ? Castles in the air. Now if we have given a correct idea of the 204 OCCASIONAL THOUGHTS. nature of truth, and the basis of all genuine or real science, let us look a moment at the course we should pursue in order to arrive at truth. We must be bold, independent, and fearless at the start, be inquirers and investigators of the most radical or thorough description, examining fully and freely every doctrine, and submitting it to the tribunal of reason for acceptance or rejection. There are people who say this is dangerous ground. They are blind guides, let them not be trusted. It is knowledge that we are in pursuit of, and that is not dangerous, or something of which we are to be afraid. What is the danger of truth? Or where is the danger of fact ? Error and igno- rance are, indeed, full of danger. They fill our imagination with terrors ; they place us at the mercy of every external circumstance ; they inca- pacitate us for our duties as members of the human family, for happiness as sentient beings, and for improvement as reasonable beings. This illusion, then, that in our inquiries we can go " too fast and too far " must be discarded. We must understand, therefore, what knowledge is, and when we have attained it we shall clearly perceive that it regards all equally ; that truth or fact is the same thing for all human kind; that there are not truths for the rich and truths for the poor ; truths for men and truths for women ; but that there are simply truths ; that is, facts, which all who open their eyes and their ears and their understandings can OCCASIONAL THOUGHTS. 205 perceive. There is no mystery in these facts ; there is no witchcraft in knowledge. Science is not a trick, nor a puzzle ; the philosopher is not a conjurer, the observer of Nature who envelopes his discoveries in mysteries, either knows less than he pretends, or feels interested in withholding his knowledge ; and the teacher whose lessons are difficult of comprehension is either clumsy or he is ignorant. MAN. " The proper study of mankind is man." We agree with the famous poet, that " The proper study of mankind is man." He is the highest object as it regards his physical, intellectual, or religious character ; presents the greatest variety in operation, and holds forth the most boundless field of speculation as it regards the future. 1. In his physical constitution he is above all other animals. Comparative anatomy, which is brought in only to illustrate the beauty and ele- gancy of his form, abundantly confirms our posi- tion. No skeleton can be compared to his. The sinews, skin, muscles, tissues, formation, habits, and movements of no class of beings now known can vie with him. Others are stronger, more swift, less affected by change of climate, season, food, drink, and surfeit ; but as a whole he stands pre- eminent. 2. In his intellectual constitution, likewise, OCCASIONAL THOUGHTS. there is no comparison. He improves upon dis- appointment and defeat. He combines the wis- dom of ages. All the master-spirits of the world leave the concentrated light and energy of their discoveries spread upon his mind. Poets, histo- rians, sculptors, painters, patriots and philanthro- pists, though they have passed away, live in his memory and breathe with his expiration. Stand- ing on the earth, whirled at the rate of more than a million and a half miles a day in its course around the sun and all the universe in twenty- four hours coursing above it, he has been enabled in the exercise of mind to admeasure its course, weigh its materia, poise the sun, and to determine the nearest positive approach it can ever make to the nearest fixed star. He has, untaught but by himself, been enabled to demonstrate that the universe is infinite. Thus a finite being arrives at infinity! But how? By intellect. Can any being or class of beings do more ? 3. In his religious or superstitious character, he is wonderful. He has peopled the past, present and future. He has united time and eternity. He has thrown the creation of an eternal reality over the regions of fancy and imagination. Gods, devils, heaven, and hell, the thunders of omnipo- tence and the lightning of omniscience are at his command. Clouds, storm, and tempest; light, beauty, and sublimity are his playthings. He dashes, mingles, separates, and convolves to suit OCCASIONAL THOUGHTS. 207 his ends. His body streaks the earth or sweeps the ocean with a velocity too great to suffer his features to be recognized, but his mind, in its secret and impetuous course, outstrips the light- ning, and not infrequently in the frail body of some Shakespeare and Newton claims ubiquity with all intellects or with all worlds. If we come to the variety of his operations, there is no angle at which he cannot strike, no complex combina- tion of numbers which he cannot solve, no climate that he cannot breathe, no mechanism which he cannot construct. Birds, beast, fish, insects, all yield to him. He combines the varied operation of all. He rises infinitely above them. The ocean is his playground and the mountain his monument. He combines all combination and evolves all evo- lution. But what of his future destination ? The in- ventive genius of the nineteenth century is but the slumber and dream of ages. Who can tell what physical and intellectual energies he may not evolve ? If he can now cause light to paint the living image, who can deny that it is in the compass of his inventive power to concentrate mind itself and give it " a local habitation and a name." Thus on all these points in his physical constitution, his intellectual energies, his super- stitious devices, the variety of his operations and his future promise, he as an object of wonder rises above all others. " The proper study of 208 OCCASIONAL THOUGHTS. mankind is man." It is so in another point of view, and that especially adverted to by the poet. To an individual, no other study is so important. No art, skill, or science will avail him if ignorant of mankind. He is circumven- ted by the artful and ruined by the unjust. He may be compared to a world destitute of repul- sive power and doomed to be lost in the magni- tude of some inferior orb without it. WHAT HUMANITY NEEDS. According to the religious teachers everywhere to be met with, this world would hardly be fit to live in were it not for Christianity. Now if this be really the case, we Infidels and Atheists are certainly engaged in a bad work, for we are oppos- ing the greatest blessing that humanity possesses and can have. But we are not yet prepared to accept this conclusion, and in the remarks which follow we will endeavor to give briefly a few of the reasons why, in our opinion, mankind can have a far better guide, counsellor, and director than religion, as generally understood, or that form of superstition known as Christianity. We start, then, with the idea, which seems to us self-evidently true, that, as a general rule, igno- rance is the great cause of human errors, conten- tions, strife, trouble, and misconduct, and knowl- edge is the remedy. As a general principle, this OCCASIONAL THOUGHTS. 209 is correct, we think. Mankind, not being bad by nature, and every one without exception, perhaps, being in pursuit of happiness, how is it that so many of our race make such terrible mistakes, and bring upon themselves misery, degradation, wretchedness, hatred, and crime ? Are these afflic- tions desirable or from choice ? Does any man, woman or child sincerely want them and strive to secure them ? Most certainly not, if they are of sane mind. Then, why are these calamities so common on every hand? Because of ignorance, or because of not knowing how to live properly or happily in this world. If anybody can think of any better reason, he will please to send it to us by telegraph, or post haste. It cannot come too quick, for if we are in error we wish to know " that better way." We believe, however, that we state the true cause and cure of human ills and woes, when we say that ignorance is the cause, and knowledge, the cure. Here we have the bane and the anti- dote ; the disease and the panacea. Knowledge, or a clear and certain perception of truth or fact as it exists in Nature and ourselves; an under- standing of natural and organic laws, and of our individual duties, together with those that we owe to one another and to society ; in a word, an edu- cation or a training that shall make mankind moral, just, kind, useful, practical, and secular in all things, is what is needed to start our race on 210 OCCASIONAL THOUGHTS. the right track, to keep it there, and to produce the greatest amount of happiness, improvement, and utility of which human beings are susceptible. But religion, which is founded in ignorance and superstition, cannot from its very nature be adapted to benefit humanity, and if we may credit its history, it never did. Nor do we see why it should. Its very essence is bigotry and persecu- cution ; it opposes inquiry, science, progress ; makes duty and virtue consist in the belief and support of irrational or useless sectarian dogmas, and finally sets up the boast that its " kingdom is not of this world." For these and many other reasons that might be urged, the Christian religion is not adapted to human beings on earth, whatever it may do for them in " Heaven," if there be one. SECTARIAN SCHOOLS. If state and church were united in this country, the Government might consistently support these schools ; but as such is not the case, it cannot. Then again, all classes are taxed to sustain com- mon schools; Infidels, Spiritualists, Free Reli- gionists, Jews, and the Nothingarians, as well as Protestants and Catholics. But the two latter classes arrogantly claim that they must manage in this matter, as though they were the only sup- porters of the schools, and had the exclusive right to dictate their management. Accordingly, the OCCASIONAL, THOUGHTS. 211 Protestants say that the Bible must be kept in the schools, and they seem to expect that all the other parties named must acquiesce in this decis- ion, and keep on paying their taxes as usual for the maintenance of these institutions. The Cath- olics on the other hand say as arrogantly, that the Protestant Bible must be taken out of the schools, but they give the public to understand that theirs must be put in, to take its place, else the schools must be broken up. This is about the way that the dispute stands at present. It is a quarrel as to which Bible (St James's or the Douay version) is to have the preference in the schools, and these belligerent Christians appear to entertain the idea that we outsiders will support either party that happens to gain the ascendency. It is "rule or ruin " with both of them, and consequently the preservation of the schools on an anti-sectarian basis rests wholly with Liberals. On any other basis, the schools must necessarily suffer in value, if not eventually become perverted from their orig- inal useful object. Now as our government is not religious, it is plain that the common schools, supported by com- mon taxation, should be devoted to secular teach- ing and to nothing else. There can be no other just and equal plan, because if the Protestant and Catholic may introduce their Bibles into the schools to be read by the scholars, then the Infidel may bring in Voltaire's writings, and the Spirit- 212 OCCASIONAL THOUGHTS. ualist, those of Andrew Jackson Davis. All four classes pay taxes to maintain the schools, and therefore are equally entitled, by right and justice, to a voice in their management. But as secularism is the only subject on which people do not quarrel, let that be the basis of the public schools, and their foundation is on a rock. Build them on sectarianism, or the Bible, and they rest on sand. INDIVIDUALITY. When a man discovers what he believes to be an error in science, in art, in politics, in religion, or in anything else that in any way affects or in- fluences humanity, either individually or collec- tively, it is his manifest duty to correct it, if he can, and administer a preventive, if possible, that will act as a safeguard against its recurrence in the future. A man's intellect is his own individual king- dom, over which he reigns supreme. It is his intel- lect, and his intellect alone, that enables him to assert and maintain his individuality. So long as he relies on his own individual powers of ratioci- nation as his best and surest guide in all the dis- charge of the various duties of life, he stands forth among the people, a bright and shining example of individual existence and individual responsibil- ity. But the moment he abandons his self-reliance, and depends for his opinions and ideas, and almost OCCASIONAL THOUGHTS. 213 his intellectual existence, upon the opinions and ideas of others, he loses his personal identity and becomes an intellectual parasite, stealing from others the wealth they have labored to procure, and which he is too lazy to work for. It is in this condition of abandoned self-reliance that we find the great mass of the people in respect to religion. They do not seem to take a sufficient amount of interest in religion, to give the matter a personal investigation. They are content to have their ministers do their religious thinking, and form their religious opinions for them, while they ar- range themselves comfortably among their cush- ions, and lazily bask in the sunshine of a delusive hope. This saves them a deal of trouble, and re- lieves them of a great responsibility ; for in the event of their being right, there is no respon- sibility. But should they be wrong, the responsibility rests with crushing weight upon their ministerial guide who has blinded their eyes, and succeeded in leading them, through the promises of a blissful hereafter, into the deceptive sloughs and bogs of a supernatural religion. SUNDAY. It is often said that Infidels wish to destroy Sunday, but this is not correct ; they would make it far more useful and profitable. This is all the change they propose, and it cannot truly be argued 214 OCCASIONAL THOUGHTS. that this is any opposition to the day itself. They would remove from it the superstition and the bigotrj r which have so long been connected with it; they would use it to promote goodness, for humanity, for science, for letters, for society. They would not abuse it by impudent license on the one hand, nor by slavish superstition on the other. We can easily escape the evils which come of the old abuse; can make the Sunday ten times more valuable than it is now; can employ it for all the highest interests of mankind, and fear no reaction into libertinism. The Sunday is made for man, as are all other days, not man for Sunday. Let us use it, then, not consuming its hours in a Jewish observance ; not devote it to the lower necessities of life, but the higher; not squander it in idleness, sloth, frivolity, or sleep ; let us use it for the body's rest, and for the mind's improvement. The Sun- day has come down to us from our ancestors as a day to be devoted to the highest interests of man. It has done good service, no doubt, for them and for us. But it has come down accompanied with superstition, which robs it of half its value. It is easy for the present generation to make the clay far more profitable to themselves than it ever was to their fathers ; easy to divest it of all big- otry, to free it from all oldness of the letter ; easy to leave it for posterity, an institution which shall bless them for many ages to come ; or it is easy to OCCASIONAL THOUGHTS. 215 bind on their necks unnatural restraints ; to im- pose on their conscience and understanding absur- dities that at last they must repel with scorn and contempt. INFIDELITY. As much as Infidelity is scouted and opposed, it is a curious fact that every great revolution strengthens Infidelity and weakens the church. Every circumstance that sets men to thinking, creates Infidels ; and every attempt to improve the condition of any large class of the community, whether they are borne down by vice or by op- pression, is sure to meet with such opposition from the church, that reformers in fighting for these good works are obliged to fight the church into the bargain. The temperance reformers have been obliged to fight the church in carrying on their good work; other social reformers are obliged to do the same; and so are the Demo- crats, at least all of the party who are true to the principles which they profess. All genuine philanthropists, all genuine reformers, therefore, are obliged to fight the church, while contend- ing for their good works ; and Infidelity gains new ground by being always on the side of reform. But whatever is prescriptive and intolerant the church defends. This is the state of things, and it shows that so intimately connected is religion with all established 216 OCCASIONAL THOUGHTS. laws, customs, and institutions, that no innovation can be attempted for the removal of any social evil, without giving more offence to the church than to any other body of men. At the same time the church claims to be the great moral and social physician, whose spiritual panacea is the only remedy for the ills and woes of life. Yet it is notorious that when any practical reform is to be commenced, it has to be undertaken outside of the church and by men whom the church con- demns as Infidels, everybody being considered as an Infidel by the church, who steps out of her old and beaten track. In short, it is self-evident to every observer that the church and priesthood have always been the greatest obstacles in existence to all moral and intellectual progress ; and we may set it down as certain, that only in proportion as they are de- prived of power and influence, can the condition of mankind be ameliorated. We consider all Infi- dels, therefore, as pioneers in the important work of universal redemption, for they are engaged in the task of removing the chief obstacle to politi- cal and moral improvement. THE INTELLECTUAL FACULTIES. They are much mistaken, who think that it is useless to attempt instructing ourselves at an advanced period of life. Such truths as we may OCCASIONAL THOUGHTS. 217 have remained ignorant of during our earlier years, may still sometimes shed a benign influence over the closing scene of our existence. All we have to do, is to occupy our intellectual faculties in calculating justly our wants; to em- ploy our capabilities with greatest effect in ob- taining their gratification ; and, finally, we should always submit ourselves to the necessity of our nature and the inevitable conditions of our brief organization and consciousness. A person, in the maturity of reason, doubts ; in disease, his prejudices revive. Priests then exult, terming his former doubts pretence or au- dacity ; they pretend to consider dereliction of mind, by sickness or dotage, the time for sound and deliberate thinking. How common a case is this, and yet it is as unwise as to judge of the strength of a building when its timbers are falling to the ground. Reason tells us that when the mind is enfeebled, the prejudices of infancy may recur, and strength may give place to weakness and decay ; but a man in the maturity of his in- tellect and in good physical health, with his mind well established in the principles of truth, and aware of the realities of eternal Nature, will not be likely to turn fanatic under any circumstances. FREEDOM OF OPINION. No man should be blamed, injured, or molested on account of his opinions, whether right or 218 OCCASIONAL THOUGHTS. wrong, on any subject. For we always suppose our own opinions to be right, or we should re- nounce them. And with respect to belief, every one must be the judge for himself. A person may be blamable for so conceited, so bigoted an attachment to his own opinions, as not to hear, and reasonably weigh, all the reasons, proofs, and arguments against them. Every one is justly blamable, and answerable to himself, for erroneous opinions conceived or retained for want of such impartial examination as his situation enables him to use, or from an obstinate conviction of their infallibility. And this is all the blame that can reasonably be attached to any one on account of his belief, because the opinions of men are above their control. Every one comes to a conclusion on any given subject, when a certain weight of evidence has been received, enough to produce conviction on his mind ; although perhaps to another individual whose mind is differently constituted, the same evidence is quite insufficient. So that one may believe, and another disbelieve the same thing, having the same evidence, and both be equally sincere and guiltless. Our opinions are not sub- ject to our will. We cannot believe and dis- believe as we please. The only effect, therefore, which laws, punishments, penalties, and disabili- ties can possibly have, is to render it prudent for individuals, if they entertain unpopular or unlaw- OCCASIONAL THOUGHTS. 219 ful belief, to conceal it, and in self-defence and against their own will to cover themselves in the garb of hypocrisy. PROTESTANTS CATHOLICS. There is a difference between these sects as re- gards their attitude towards the all-important Right of Private Judgment. Not that the former admit it in its fulness or entirety, but they come nearer to it than the latter, at least theoretically, and hence we prefer the Protestants to Catholics. Then again, the very nature of Protestantism, (or protest against an infallible church,) tends to div- ision, disintegration, and individuality, which accounts for its almost numberless sects, showing that there is no real bond of union between them. Once tell men they have a right to think, even partially, and they will surely differ in opinion. We see this fact illustrated in the career of Protestantism. Its doctrines of two hundred years ago are greatly modified or nearly obsolete in its church to-day, and this goes to prove that before another century is finished, Protestantism will then be among the things that were, or swal- lowed up in Liberalism, towards which it is drift- ing. So that the struggle for Free Thought, now, and in the future, will not be so much between Liberals and Protestants, as between Liberals and Catholics, and in this struggle, the Liberals are 220 OCCASIONAL THOUGHTS. destined to win, unless the human mind retro- grades into the Dark Ages, and of that there is no probability. " Revolutions never go backwards." MORAL INFLUENCE. The influence of a good example is far reach- ing; for our experience and conflicts with the world lead us at times to indulge misanthropic sentiments, and charge all men with selfish and impure motives. The play of pride, prejudice, and passion, and the eagerness manifested by the great majority of men to advance their own inte* rests, often at the expense of others, and in viola- tion of the Golden Rule, cause us to look with suspicion on the best intents of others. Arro- gance, hypocrisy, treachery, and violence, every day outrage justice, till we are almost disposed to distrust human nature, and become discouraged. But amid all that is sad and disheartening in this busy, noisy world, now and then there is pre- sented to us a life of such uniform virtue, that we recognize in it a character that brings hope for the perfect development and ultimate regeneration of our race. Such characters are very precious, and such examples should be held up to the world for its admiration and imitation ; they should be snatched from oblivion and treasured in the hearts and thoughts of all who are in process of forming habits and character. OCCASIONAL THOUGHTS. 221 KELIGION IN THE PUBLIC SCHOOLS. An institution maintained by the taxes of the entire community not only by Christians, but by Liberals, Spiritualists, and Free-thinkers as well should not be partial, exclusive, or favor one portion of taxpayers more than another. This is equal rights; it is "even-handed justice," and it should be exercised in regard to the public schools not less than in other institutions sustained by the people at large. But this democratic prin- ciple is not now recognized in the management of the public schools of Boston, and never was, so far as we can learn. They are, and always have been Christian yet the Liberals, Spiritualists, Free-thinkers, and Nothingarians are compelled by law to pay taxes to support schools for teaching a religion in which these classes do not believe ! This is the plain, un- varnished truth, but we are told every hour that here in Massachusetts there is no mental coercion ; that we have no established religion and no union of Church and State ! This kind of talk is idle, and worse, for it is fraud and deception. The reading-books used in the public schools of this city, are, and always have been permeated by Christianity, and hence are sectarian in their teaching. 222 OCCASIONAL THOUGHTS. FORMATION OF OPINIONS. All men are born equal with regard to the for- mation of opinions ; by nature they are allowed the free exercise of their own judgments, equality in investigating, considering, and determining upon all subjects. Yet, notwithstanding this truth will be universally admitted (in the abstract), it seems to be generally disregarded in the application to religion. Hence it is common to hear the remark, by those who denounce innovations upon the pop- ular religious belief, that opinions ought to be governed by the general sentiment. But this course, besides directly tending to destroy all freedom of conscience, would perpetu- ate the superstition and ignorance which it is desirable to remove, and prevent the diffusion of the knowledge which all deem necessary and desire to see progressive. We should riot adopt opinions merely because they are popular ; if the error is general, so much the greater should- be the exertion to destroy it. If, by ignorance or by some blind fanaticism, the generality of mankind have been deceived into error must a man for the sake of popularity join in the concert of decep- tion, and the honest sentiments of his mind remain lost and inactive ? If the opinions of mankind are to remain fixed, when their only claims to belief are antiquity and OCCASIONAL THOUGHTS. 223 universality, through fear of encountering opposi- tion or of being unpopular, what advance or im- provement could we expect in any knowledge of any kind? Oppose the liberty of thought, and you retard the progress of knowledge ; encourage investigation, and a new era arises ; knowledge of all kinds advances with rapid strides, and man becomes, as it were, a new creature. A CHUKCH. The object of a church is to teach doctrines having reference to another world in another state of being ; and even if this plan does some good, it is of doubtful tendency, on the whole, for it begins, as it were, at the wrong end Admitting a future world in which mankind are to live after they have got through with this, what will give them the best preparation for that existence? Evidently to instruct them in the laws of their physical, moral, and mental nature, and in addi- tion, to place them as far as possible in those favor- able circumstances which promote health, happi- ness, and longevity. These things are unques- tionably of the first importance in this life, and indispensable, we should suppose, to our well- being in the next, if there is to be such an arrange- ment in reserve for us, on the same principle, it would seem, that in order to live properly to-mor- row, we must know how to live properly to-day. 224 OCCASIONAL THOUGHTS. The whole question is involved in the manner of living, not in religious faith, professions, nor building churches, but in supplying natural wants in a rational and practical mode, so as to remove inducements or temptations to vice and crime. Ignorance and poverty lead to misconduct and wretchedness, as every observing person is well aware ; and hence the remedy for them does not consist in lavishing millions on gorgeous taberna- cles, but in improving the bad social condition in which the poor and ignorant are placed. BLIND FAITH. If blind faith had no other tendency than that of leading to the stability of virtue and its con- sequent happiness, it ought to be tolerated whether true or false. The grand object of life is to aug- ment the sum of human enjoyment on earth, and whatever tends to that end is decidedly good, and therefore demands the support of all well-mean- ing men. But unfortunately for faith, happiness has not been its fruit. Ireland is full of faith, and full of misery. Also in Spain, Portugal, Italy, and Mexico, faith and bigotry reign triumphant, whilst strife and wretchedness cover those lands. Wherever superstition has lighted her fire, and put on her seething-pot, the passions of men have boiled over like the lava from Mount Etna, scat- tering misery, death, and desolation, around. The OCCASIONAL THOUGHTS. 225 very names of vice and virtue have been made in many instances to change places. Horrible crimes have been committed under the supposed sanction of a merciful God, while the most sacred duties have been neglected under the apprehension of his displeasure. The mind becomes confused, distorted, and, not unfrequently, totally subverted by the strong excitements induced by a blind superstitious faith ; yet, because excitement is necessary to man, form- ing as it does a portion of his very being, devo- tion in one form or another will perhaps always obtain. It may be stripped of blind faith and un- meaning ceremony, it may be rendered compara- tively rational and subservient to the growth of human happiness, but it cannot probably be exter- minated. Devotion is not so much faith as a feel- ing of the mind, a deep and intense passion per- vading the heart, and mingling with the being of him who has devoted his life to the attainment of a great and good object. IGNOKANCE AND DEVOTION. The old proverb, "Ignorance is the mother of devotion," is conclusively proven by the well- known fact, that among an ignorant and supersti- tious people there is little or no free inquiry, doubt, and scepticism. These qualities indicate intelligence, knowledge, progress ; and hence it is 226 OCCASIONAL THOUGHTS. that we find them prevailing in countries which are the most intellectual, which have made the greatest improvement in the knowledge of them- selves and the world they inhabit. Among these nations, England, France, Germany, and America stand preeminent. Accordingly we witness that in these nations the doubts and disbelief of the prevailing system of religion have kept pace with the gradual extension of knowledge. The deep- rooted prejudices of a long succession of ages are daily giving way to the truths of reason and phil- osophy, and the rays of science are steadily dis- pelling the mists of superstition. In the Bible, the standard of their religion, the Christians have long seen something radically defective, or at least not as it should be ; but, never once doubting its divine origin, a thought concerning which they have been taught to believe a heinous sin, they have attributed its incompre- hensibilities to misinterpretation, and forthwith proceeded to adopt constructions of their own on indistinct and incoherent passages, as if an ema- nation from the Deity would not have been so plain that he who ran might not only read but comprehend ! Hence have arisen the variety of sects in the Christian religion, a variety that is unknown in any other religious system ; and a convincing proof to the unprejudiced, that if a perfect Deity found it necessary, after endowing man with the inherent power of distinguishing OCCASIONAL THOUGHTS. 227 between good and evil, to furnish him with writ- ten instructions, the Bible does not contain them. CRIME. The causes and remedy for crime and the moral degradation of the race is an abstruse question, and some superficial remarks or erroneous hypoth- esis might lead to some correct views on the sub- ject. Without endorsing the doctrine of total depravity, or the other extreme, the perfection of the race, we have no doubt circumstances might or will be attained to modify the organization of man, so that he will exhibit a more rational char- acter. Combe, in his " Constitution of Man," in speaking of witchcraft, says, that Christianity has failed to protect mankind from practical errors ; revelation, with all its extra mundane agencies, is a failure. Hence a sound practical education is the only remedy that the human mind can conceive of to practically protect man from his practical errors ; hence his education should commence in forming correct habits in the room of stuffing his mind about phantoms in the dark ; his moral sentiments should take the place of his animal sentiments, so that he should have a higher conception of him- self than to live for the purpose of gratifying his pride and vanity by dress, ostentation, and parade. His intellect must be confined to realities, not 228 OCCASIONAL THOUGHTS. the realm of fiction. In fact, it seems that with a correct education, many of the evils of society would vanish. These views may be as inconsist- ent or Utopian as some others, but they were sug- gested by comments made upon the increase of crime. MORALITY. No man needs a revelation to teach him mor- ality. It grows out of the very nature of man, and is taught him by all his experience and obser- vation from the earliest recollections until his knowledge and judgment are perfectly matured. The principle of it is nowhere to be met with in the Jewish code of laws. It is to be met with in the Christian code, as taught in the New Testa- ment, but there is a great deal also taught there which is inconsistent with it ; and therefore, as a whole, the morality of the New Testament is neither pure nor good. We find this principle more fully and more clearly developed in the moral maxims of Confucius ; but it is doubted whether this principle of doing as we would be done by has ever yet been carried into effect, in practice, to any great extent amongst man- kind. The object of morality is, not only to produce the greatest happiness of the greatest number, but also the greatest happiness of the whole mass, embracing and including all the individuals who OCCASIONAL THOUGHTS. 229 compose that mass. Not that all should be equally happy at all times, or even at any time, for this we believe to be absolutely impracticable, if not phys- ically impossible ; but only that all should be made as happy at all times as practicable to make them, without encroaching too much on the happiness of others ; so that the sacrifice shall in no instance be greater, if so great, as the happiness promoted thereby. To hit upon a plan that will best effect this, will probably require many experiments ; for we do not believe that the best experiment has ever yet been tried. THIS WOULD. One world at a time is quite enough to attend to, nor does there seem to be any good reason for attending to another, since it must be self-evident that when mankind know how to live properly on the earth, they are prepared to live in heaven, if there be any such place in reserve for them. But without this indispensable preparation, it will not be a very desirable residence, even when they arrive there, and hence we may say, that whether in regard to this world or another, our Infidel doc- trine is the only proper one for either. It is true that men are seldom so absorbed in thoughts of heaven as to be without care or inter- est for the good things of earth, and that if the first day of the week belong to God, the other six 230 OCCASIONAL THOUGHTS. are considered as belonging to Mammon. But this only proves that men are as inconsistent in following out their principles, as they are irra- tional in adopting them. If heaven be a reality, as we are told it is, it ought to absorb our thoughts, and to constitute the sole end and aim of our actions. We shall perhaps be told, that man would faint and sink under temporal afflictions, but for the consolations derived from heavenly or spiritual hopes. We admit that anticipations of a heaven of bliss excite and give pleasure for the moment. Perhaps the opium-eater, in his ecstatic reveries, was never more perfectly blessed than some en- thusiasts have been in their dreams of paradise. But opium, though it offers a seducing mode of escaping from present pain, is yet exceedingly per- nicious in its after effects. Depression succeeds to unnatural excitement, and moments of bliss are followed by days of misery. Visions of another world seem to us to act as a sort of moral opium, often no less injurious to the Christian than his favorite solace is to the Turk. But men must be wretched indeed, if to save themselves from despair, they must resort to arti- ficial stimuli, physical or moral ; arid we believe that in every case the remedy is worse than the disease. Nay, more ; the remedy perpetuates the disease. If a man, to escape his cares, resorts to the bottle, his cares will soon increase and ruin OCCASIONAL THOUGHTS. 231 him. And if, to quiet the anxieties of life, we have recourse to the excitements of religion, shall we not be similarly situated ? Let us hope for the time when knowledge shall dispel the worst miseries of life. 2.7 75 Sif THE LIBRARY UNIVERSITY OF CALIFORNIA Santa Barbara THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW.