UC-NRLF 
 

 ?RINCIPLES OF NATURE; 
 
 OK, A, 
 
 DEVELOPEMENT 
 
 Moral Causes of Happiness and Misery 
 
 AMONG THI 
 
 )uman Species. 
 
 . ~; 
 
 
 
 I 
 
 OF KEW TOBK. 
 
 , 
 
 A NEW EDITION, REVISED .- CORRECTED BV J. CAHUAC. 
 
 " Philosophy teachef us to seek in Nature aod the knowledge of 
 her laws, for the cnuse of every event. When this knowledge shall 
 oecome universal, man will relinquish, with elevated sVi'-ra'/'ffJ' 
 bis attachment to supernatural nn? -J- j- e T"fci' , flfS.'JJ 
 d^tr-ny/M h. >...j w uaiui-c and demoralized the inlelliccul 
 world. 
 
 " I!appincs, in its full extent, is the utmost we are capable of, an* 
 misery the utmost pain : the various and contrary choicei that mea 
 make in the \vorld, argue that the tame thing is not good to every 
 man alike : this variety of pursuits shews, that every one does no 
 place bis happiness in the thing." LOCKB. 
 
 " I'll not be made a soft and doll cy'd fool. 
 To shake the head, relent and sigh and yield 
 To Christian intercessors. SHMUFEAKE. . 
 
 " Prove all things."! Tu tss. n. 21. . 
 
 TO WHICH II JLDDCP, 
 
 THE LIFE OF DAVID. 
 
 JtE-PRINTED AND PUBLISHED BY JOHN CAHUAC, BOOK- 
 SELLER, 68, BLACKMAN STREET, BOROUGH; , 
 
 AND TO 01 HAS OF ALL BOOKJSUIIt. 
 
 1819. 
 
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 Lift* 
 
 AUTHOR'S PREFACE. 
 
 GOB to remove his ways from human serue, 
 
 Plac'd hearen from earth so far, that earthly tight, 
 
 If it presume, might err in things too high, 
 
 And no advantage gain. MilTO*. 
 
 TII t first and second edition of this work having met 
 with a rapid sale in America, the editor has been induced 
 to offer this third edition to the British public, with a 
 most ardent desire that it may serve to strengthen the 
 great cause of moral virtue, and extend, in some small 
 degree, the empire of human happiness and felicity. The 
 establishment of theological systems, claiming divine ori- 
 gin, has been among the most destructive causes by which 
 the life of man has been afflicted. History furnishes au 
 awful picture of the sad and 'fatal effects of fanaticism 
 among the nations of the earth; but history furnishes only 
 the exterior ; there is a deeper internal wound, which 
 superstition has inflicted in the bosom of society, subver* 
 sive of all moral sympathy and the fairest traits in the 
 character of man. The sincerity with which many up. 
 right minds are attached to the Christian religion, can 
 form no substantial objection against an unqualified in- 
 vestigation into its truth or falsehood. If it be founded 
 in truth, it will stand the test of every examination it 
 will stand the test of all future ages, and become immortal. 
 It is a point of justice to observe, that this work has been 
 written under the misfortune and embarrassment of a 
 total loss of sight. This, in the estimation of candid 
 minds, will form at least a partial apology for verbal 
 
tr 
 
 AUTHOR'S PREFACE. 
 
 incorrectness, or the want of better arrangement in the 
 <o,, S ,ruct,on of sentences; but it is not offered as Von 
 
 io!e g O y *, ^ f TX' ' Crr0rS f P> ' ' Pn-n- 
 "Ple. Oa th,s head (he fulle 
 
 ioe O , nn- 
 
 "Ple. Oa th,s head (he fullest cxamina ion i, invited - 
 and ,f any one can point out in wb at respect the pr nd! 
 l-lci herein advanced are inconsistent and erroneous the 
 
 ySsiSts^ thc firs v reject and sssrjkS; 
 
 nor, T st . bcd ne "Pon the ground of evidence, and 
 not of authority, as the latter bears no relation to truth 
 he great moral and political questions which now agitate 
 
 I v book. "^ Ot V S - "S by , a " a eal l thc "SS5 
 
 01 law books, theological books, or the decisions of ec- 
 
 e iden S r' Cal "."T^ **' "" " P n < hc *<-< b'sis of 
 
 n ine T*h >' P" 1 " a ' De the J nlust be dc < 
 ined. The circumstance that the author was once a 
 
 public speaker in thc cause of Christianity, which is here 
 opposed so far from forming a reasonable objection 
 
 dition,. ?' r " Sa f " liS W rk ' "S ht < becomes ad" 
 d onal motive of attention; for it was by a candid and 
 
 JW n ?l' n T ?" tl01 ' int lhe Character of revealed ,e- 
 J'g.on that he became convinced that it was neither true 
 ..or divine It was, therefore, a duty which he owed to 
 U.ntegnty of his own mind, and what was deemed the 
 best mtcrests ol human society, to abandon that system? 
 and assume a h.gher and letter ground-that of Nature 
 H |1 he immutability of her laws. If any one should be 
 . . spo ed to censure on this account, let him remember 
 '-'at there is more honour and much more utility in the 
 rchnqmshment than in the retention of errors. The new 
 chapters contained in (his edition are intended to awaken 
 ji spmt of plnlosophic inquiry in every description of ad. 
 l.ereutl to the ancient regimen, and to induce them to pass 
 once more in review the religions theories to which they 
 have bet-n so strongly attached. The principal design 
 I thc author, through the whole of this work, has 
 ben to g,vc to moral principle a basis as durable as time 
 and as immortal as the specific succession of human 
 cMstpncc ; and to render the sentiment of virtue, as far as 
 possib e, independent of all the theological reveries ol 
 antiquity. 
 
 i 
 
 EDITOR'S PREFACE.. 
 
 I 
 
 We're not ourselves 
 When nature, being opprcst, 
 Commands the mind 
 To suffer with the body. 
 
 SlIAKSFEARE. 
 
 WHOEVER takes a view of the world will find, that what 
 a great part of mankind have agreed to call religion, has 
 been only some outward exercises, esteemed sufficient to 
 work a reconciliation with God. It has moved them to 
 build temples, slay victims, offer up sacrifices, to fast and 
 foast, to petition and thank, to laugh and cry, to sing and 
 sigh by turns ; but it has not yet been found sufficient to 
 induce them to break off an amour, to make restitution 
 of ill-got wealth, or bring the passions or appetites under 
 a reasonable subjection, differ as much as they will in 
 opinion concerning what they ought to believe, or after 
 what manner they are to serve God, as they call it, yet 
 they all agree in gratifying their appetites. The same 
 passions reign eternally in all countries and in all ages. 
 Jew and Mahometan, the Christian and the Pagan, the 
 Tartar and thc Indian, all kinds of men, who differ in 
 almost every thing else, universally agree with regard to 
 their passions. If there is a difference among them, 'tis 
 this, that the more snperstitions they are, always thc more 
 vicious and thc more they believe, the less they practice. 
 This is a melancholy consideration to a good miod; 'tis a 
 most terrible truth, and certainly, above all things, worth 
 our while to inquire into ; we will, therefore, probe the 
 wound und search it to the bottom ; we will lay the axe to 
 the root of the tree, and shew yon the true reason why men 
 go on in sinning and repenting, repenting and sinning 
 again, through the whole course of their lives; and the 
 reason is, because they have been taught, most wickedly 
 taught, that religion and virtue are two things absolutely 
 distinct ; that the deficiency of thc one might be supplied 
 by the sufficiency of the other, and that what you want in 
 virtue, you roust make up in religion. But this religion, 
 so dishonourable to God and .,0 pernicious to men, is 
 
1 
 
 1 EDITOR'S PREFACE. 
 
 worse than atheism ; for atheism, though it takes away 
 one great motive to support virtue in distress, yet it fur- 
 nishes no man with arguments to be vicious ; but supersti- 
 tion, or what the world means by religion, is the greatest 
 possible encouragement to vice, by setting up something 
 as religion which shall atone and commute for the want of 
 tirtue. This is establishing iniquity by a law, the highest 
 law by an authority, the highest authority, that of God 
 himself. We complain of the vices of the world and the 
 wickedness of men, without searching into the true cause. 
 'Tia not because they are wicked by nature, for that is 
 both false and impious, but because, to serve the purpose 
 of their pretended soul-savers, they have been carefully 
 taught that they are wicked by natureand cannot help con- 
 tinuing so. It would have been impossible for men to have 
 been both vicious and religious, had religion been made to 
 consist where alone it docs consist, and had men been al- 
 ways taught that true religion is the practice of virtue in 
 obedience to the will of God, who presides overall things, 
 and will finally make it every man's happiness to do his 
 duty. This single opinion in religion, that things are so 
 well made by the Deity, that virtue is its own reward, and 
 that happiness will ever rise from acting according to the 
 reason and nature of things, or that God, ever -wise and 
 good, will provide some extraordinary happiness for those 
 who suffer for virtue's sake, is enough to support a man 
 under all difficulties, to keep him steady to his duty, and 
 enable him to stand firm as a.rock amidst all the charms of 
 pleasure, profit, and honor. But this religion of reason, 
 which all men are capable of, has been neglected and 
 condemned, and another set up ; the natural consequence 
 of which has puzzled mens' understandings and debauched 
 their morals more than all the lewd poets and atheistical 
 philosophers that ever infested the world ; for, instead of 
 being taught that religion consists in action or obedience 
 to the eternal moral Uw of God, we have been most gravely 
 and venerably told, that it consists in believing certain 
 opinions which we could form no ideas of, or which were 
 contrary to the clear perceptions of our minds, or which 
 had no tendency to make us wiser or better; or, which is 
 much more, had a tendency to make us wicked and im- 
 
 ' 
 
 EDITOR'S PRSTACI. T ii 
 
 moral. And this belief, this impious belief, arising front 
 imposition on one side and want of examination on the 
 other, has been called by the sacred name of religion; 
 
 ' whereas religion consists in knowledge and obedience. 
 We know there is a God, and we know his will, which is, 
 that we should do all the good we can ; and we are assured 
 from his perfections, that we shall find onr own good in so 
 doing. And what would we hare more? Are we after 
 inquiring, and in an age full of liberty, children still? 
 
 Cannot we be quiet unless we have holy romances, sacred 
 fables, and traditionary tales, to amuse us in an idle hour, 
 and gire re it to our souls when our vices will not suffer us to 
 rest ? You hare been taught, indeed, that right belief, or 
 orthodoxy, will, like charity, cover a multitude of sins 
 but, be not deceived, belief, or mere assent to the truth of 
 propositions upon evidence, is not a virtue, nor unbelief a 
 vice. 
 
 Faith is not a voluntary act; it does not depend on tht 
 
 ' will ; every man must believe or disbelieve, or doubt whe- 
 ther he will or no, according as evidence appears to him. 
 So that he who happens to believe right is neither the 
 better, nor he who believes wrong ever the worse. Faith 
 then being absolutely involuntary, can never become a 
 duty. Divine faith is justly called the gift of God, 
 being above all human abilities. If, therefore, men, how. 
 ever dignified or distinguished, command us to believe, 
 they are guilty of the highest folly and absurdity, became 
 'tis out of our power; but, if they command us to believe, 
 and annex rewards to belief and severe penalties to unbe- 
 lief, then are they most wicked and immoral, because they 
 annex rewards and punishments to what Is involuntary; 
 and, therefore, neither rewardable nor punishable. It ap- 
 pears thus very plainly unreasonable and unjust to cora- 
 mand us to believe any doctrine, be it good or bad, wiie 
 or unwise. But when men command us to believe opinions 
 which have not only no tendency to promote virtue, but 
 which shall be allowed to commute or atone for the want 
 of it, then are they arrived at the utmost reach of impiety 
 then Is their iniquity full then have they finished the 
 misery and completed the destruction of poor mortal man. 
 By betraying the interest of virtue they have undermine* 
 
1 tBltOR'S PREFACE. 
 
 worse than atheism ; for atheism, though it takes away 
 one great motive to support virtue in distress, yet it fur- 
 nishes no man with arguments to be vicious ; but supersti- 
 tion, or what the world means by religion, is the greatest 
 possible encouragement to vice, by setting up something 
 as religion which shall atone and commute for the want of 
 tirtue. This is establishing iniquity by a law, the highest 
 law by an authority, the highest authority, that of God 
 himself. We complain of the vices of the world and the 
 wickedness of men, without searching into the true cause. 
 'Tis not because they are wicked by nature, for that is 
 both false and impious, but because, to serve the purpose 
 of their pretended soul-savers, they have been carefully 
 taught that they are wicked by natureand cannothelp con- 
 tinuing so. It would have been impossible for men to have 
 been both vicious and religious, had religion been made to 
 consist where alone it does consist, and had men been al- 
 ways taught that true religion is the practice of virtue in 
 obedience to the will of God, who presides overall things, 
 and will finally make it every man's happiness to do his 
 duty. This single opinion in religion, that things are so 
 well made by the Deity, that virtue is its own reward, and 
 that happiness will ever rise from acting according to the 
 reason and nature of things, or that God, ever .wise and 
 good, will provide some extraordinary happiness for those 
 who suffer for virtue's sake, is enough to support a man 
 under all difficulties, to keep him steady to his duty, and 
 enable him to stand firm as a.rock amidst all the charms of 
 pleasure, profit, and honor. But this religion of reason, 
 which all men are capable of, has been neglected and 
 condemned, and another set up ; the natural consequence 
 of which has puzzled mens' understandings and debauched 
 their morals more than all the lewd poets and atheistical 
 philosophers that ever infested the world ; for, instead of 
 being taught that religion consists in action or obedience 
 to the eternal moral Uw of God, we have been most gravely 
 and venerably told, that it consists in believing certain 
 opinions which we could form no ideas of, or which were 
 contrary to the clear perceptions of our minds, or which 
 had no tendency to make us wiser or better; or, which is 
 much more, had a tendency to make us wicked and im. 
 
 
 
 EDITOR'S PRITACI. rii 
 
 moral. And this belief, this impious belief, arising from 
 imposition on one side and want of examination on the 
 other, has been called by the sacred name of religion; 
 whereas religion consists in knowledge and obedience. 
 We know there is a God, and we know his will, which is, 
 that we should do all the good we can ; and we are assured 
 from his perfections, that we shall find our own good in so 
 doing. And what would we have more? Are we after 
 inquiring, and in an age full of liberty, children still? 
 
 Cannot we be quiet unless we hare holy romances, sacred 
 fables, and traditionary tales, to amuse us in an idle hoar, 
 and gire re it to our souls when our vices will not suffer us to 
 rest ? You hare been taught, indeed, that right belief, or 
 orthodoxy, will, like charity, cover a multitude of sins 
 but, be not deceived, belief, or mere assent to the truth of 
 propositions upon evidence, is not a virtue, nor unbelief a 
 vice. 
 
 Faith is not a voluntary act; it does not depend on tht 
 ' will ; every man must believe or disbelieve, or doubt whe- 
 ther he will or no, according as evidence appears to him. 
 So that he who happeni to believe right is neither the 
 better, nor he who believes wrong ever the worse. Faith 
 then being absolutely involuntary, can never become a 
 duty. Divine faith is justly called the gift of God, 
 being above all human abilities. If, therefore, men, bow. 
 ever dignified or distinguished, command us to believe, 
 they are guilty of the highest folly and absurdity, became 
 , 'tis out of our power; but, if they command us to believe, 
 | and annex rewards to belief and severe penalties to unbe- 
 : lief, then are they most wicked and immoral, because they' 
 ' annex rewards and punishments to what is involuntary; 
 j and, therefore, neither rewardable nor punishable. It ap. 
 , pears thus very plainly unreasonable and unjust to com- 
 mand DS to believe any doctrine, be it good or bad, wiia 
 : or unwise. But when men command us to believe opinions 
 which have not only no tendency to promote virtue, but 
 which shall be allowed to commute or atone for the want' 
 of it, (hen are they arrived at the utmost reach of impiety 
 then Is their iniquity full then have they finished tin 
 misery and completed the destruction of poor mortal mail. ' 
 By betraying the interest of virtue they have undermined 
 
2 PRINCIPLES OF NATURE. 
 
 against the power of the human understanding, and for 
 many ages successfully combated its efforts, but the natu. 
 ral energy of this immortal property of human existence 
 was incapable of being controlled by such extraneous and 
 degrading restraints. It burst the walls of its prison, ex- 
 plored the earth, discovered the properties of its compo- 
 nent parts, analyzed their natures, and gave to them spe- 
 cific classification and arrangement. Not content with 
 terrestrial researches, intellect abandoned the earth, and 
 travelled in quest of science through the celestial regions. 
 The heavens were explored, the stars were counted, and 
 t!:e revolutions of the planets subjected to mathematical 
 calculation. All nature became the theatre of human 
 action, and man in his unbounded and ardent desire at- 
 tempted to embrace the universe. Such was the nature 
 of his powers, such their strength and fervour, that hopes 
 aiiJ anticipations vrere unqualified and unlimited. The 
 subordinate objects in the great mass of existence were 
 decompounded, and the essential peculiarities of their 
 different natures delineated with astonishing accuracy and 
 wonderful precision. Situated in the midst of a world of 
 physical wonders, and having made some progress in the 
 analytical decomposition of material substances, and the 
 relative position of revolving orbs, man began to turn his 
 powers to the nice disquisitions of the subtile properties 
 ' cf his mental existence. Here the force of his faculties 
 vas opposed by the darkness and difficulties of the sub- 
 ject: and superstition, ever ready to arrest and destroy 
 moral improvement, cast innumerable difficulties in the 
 way, and the bewildered mind found this part of the sys- 
 tem of nature less accessible than the physical universe, 
 whose prominent disparities struck the understanding and 
 presented clear discrimination. The ignorance and bar- 
 barism of former ages, it is said, furnish an awful intima- 
 tion of the imbecility of our mental powers and the hope- 
 less condition of the human race. If thought be reflected 
 back for the purpose of recognizing through a long night 
 of time the miseries and ignorance of the species, there 
 will be found, no doubt, powerful causes of lamentation : 
 but courage will be resuscitated when th& energy of intel- 
 lect is displayed, and the improvement of the world, which 
 
 PRINCIPLES OF NATURE. 3 
 
 has already been made, shall be clearly exhibited to view. 
 It is not sufficient that man acknowledge 'the possession of- 
 his intellectual powers, it is also necessary that these 
 powers should be developed, and their force directed to 
 the discovery of correct principle, and the useful applica- 
 tion of it to social life ; errors, evils, and vices every 
 where exist, and by these the world has been rendered 
 continually wretched ; and the history of mankind fur- 
 nishes the dreadful lessons, and shocks the sensibility of 
 every human being. The savage ferocity of despotism 
 has destroyed the harmony of society ; the unrelenting 
 cruelty of superstition has cut asunder the finest fibres 
 that ever concreted the hearts of intelligent beings. It 
 has buried beneath its gloomy vale all the moral properties 
 of our existence, and entombed in the grave of ignorance 
 and terror the most sublime energies, and the purest affec- 
 tions of the human mind. An important duty is therefore 
 imposed upon intellect, and a departure from its faithful 
 performance should be ranked among the crimes which 
 have most disgraced and injured the felicity of the world. 
 If the few philanthropists who have embarked in the cause 
 of humanity, have not been adequately rewarded, it is, 
 nevertheless, true, that the principle and force of duty re- 
 main the same, unbroken and incapable of being abro- 
 gated. It is the discovery and propagation of truth which 
 ought to engage the attention of man, and call forth the 
 powerful activity of his mind. 
 
 Tlie nature of ancient institutions, instead of formini; 
 a reason against the activity of mind, should be considered 
 as constituting a double stimulus ; these institutions are such 
 a complete abandonment of every just and correct princi- 
 ple ; they have been so destructive in their operation and 
 effects, tliat nothing but the strong and energetic move- 
 ment of the human understanding will be capable of 
 subverting them. The whole earth has been made the 
 wretched abode of ignorance and misery and to priests 
 and tyrants these dreadful effects are to be attributed. 
 These are the privileged monsters wh^ have subjugated 
 the earth, destroyed the peace and industry of society, 
 and committed the most atrocious of all robberies that 
 have robbed human nature of its intellectual property, 
 
t* 
 
 PRINCIPLES Ot NATURE. 
 
 leaving all In a state of waste and barrenness. Mosos, 
 Zoroaster, Jesus, and Mahomet, uro names celebrated in 
 history ; but what are they celebrated for ? Have their 
 institutions softened the savage ferocity of man ? Have they 
 developed a clear system of principles, cither moral, sci- 
 entific, or philosophical ? Have they encouraged the free 
 and unqualified operation of intellect, or rather by their 
 institutions, has not a gloom been thrown over the clearest 
 subjects, and their examination prohibited under the se- 
 verest penalties ? The successors und followers of these 
 men have adhered to the destructive lessons of their mas- 
 ters with undeviating tenacity. This has formed one of 
 the moit powerful obstacles to the progress of improve- 
 ment, and still threatens with eternal damnation that man 
 who shall call in question the truth of their dogmas, or 
 the divinity of their systems. 
 
 The political tyranny of the earth coalesced with this 
 phalanx of religious despots, and the love of science and 
 of virtue was nearly banished from the world. Twelve 
 centuries of moral and political darkness, in which Europe 
 was involved, had nearly completed the destruction of hu- 
 man dignity, and every thing valuable or ornamental in 
 the character of man. During this long and doleful night 
 of ignorance, slavery, and superstition, Christianity reigned 
 triumphant ; its doctrines and divinity were not called in 
 question. The power of the Pope, the Clergy, and. the 
 Church, were omnipotent ; nothing could restrain their 
 phrenzy, nothing could controul the cruelty of their fana- 
 ticism ; with mad enthusiasm they set on foot the most 
 bloody and terrific crusades, the object of which was to 
 recover from infidels the Holy Land. Seven hundred 
 thousand men are said to have perished in the two first ex- 
 peditious, which had been thus commenced and carried on 
 by the pious zeal of the Christian church, and in the total 
 
 . amount, several millions were found numbered with the. 
 dead the awful effects of religious fanaticism presuming 
 upon the aid of heaven; It was then that man lost all 
 his dignity, and sunk to the condition of a brute ; it was 
 then that intellect received a deadly blow, from which it 
 did not recover till the fifteenth century. From that time 
 to the present, the progress of knowledge has been con- 
 
 PRINCIPLES OF NATURE. 
 
 stantly accelerated; independence of mind has been as- 
 serted, and opposing obstacles have been gradually dimi- 
 nished. The church has resigned a part of her power, the 
 better to retain the remainder; civil tyranny has been 
 shaken to its centre in both hemispheres ; the malignity 
 of superstition is abating, and every species ot quackery, 
 imposture, and imposition, are yielding to the light and 
 power of science. An a.vful contest has commenced, 
 which must terminate in the destruction of thrones and 
 civil despotism in the annihilation of ecclesiastical pride 
 and domination ; or, on the other hand, intellect,.sc.ence, 
 and manly virtue will be crushed in one general ruin, 
 and the world will retrograde towards a state of igno- 
 ance, barbarism, and misery. The latter, however, is an 
 event rendered almost impossible by the discovery of the 
 art of printing, by the expansion of mind, and the gene- 
 ral augmentation of knowledge. Church and State may 
 unite to form an insurmountable barrier against the exten- 
 sion of thought, the moral progress of nations, and the 
 felicity of nature ; but let it be recollected, that the gua- 
 rantee for moral and political emancipation is already- 
 deposited in the archives of every school and college, and 
 in the mind of every cultivated and enlightened man of all 
 countries. It will henceforth be a vuin and fruitless at- 
 tempt to reduce the earth to that state of slavery of which 
 the history of former ages has furnished such an awful 
 picture. The crimes of ecclesiastical despots ore still cor- 
 roding upon the very vitals of human society ^ the severi- 
 ties of civil power will never be forgotten. The destruc- 
 tive influence of ancient institutions will teach us to seek 
 in nature and the knowledge of her laws, for the discovery 
 of those principles whose operation alone can emancipate 
 the world from dreadful bondage. If in the succeeding 
 chapters we shall be able to destroy any considerable por- 
 iion of human errors, and establish some solid truths, our 
 labours will bear a relation to the progressive improve- 
 ment of the human race, which, to ^intelligent minds, is 
 of all considerations the most beneficial and important. 
 
 B3 
 
nuxmtu or NAICRE. 
 
 CHAP. rr. 
 
 Theology and Us Effect!. 
 
 THE impressions that are made on the human miud by 
 the awful and tremendous powers of nature, hare filled it 
 with terror and astonishment. If by a laborious investi- 
 gation of the universe, and the laws by which it is regu. 
 Jaied ; if by an examination of our own constitution and 
 the refined properties of our existence ; if from a view of 
 the moral and physical world, in the aggregate, we are 
 led lo the idea of simple Theism, including all possible 
 perfection, it will nevertheless be found substantially 
 true, that with all savage nations, and even with the mass 
 of the people in civilized countries, that no such sublime 
 conception has ever formed any part of their systems of 
 Theology. Rude, immoral, and incoherent opinions have 
 been heaped together upon this subject, and gods innume- 
 rable have been fabricated by a distempered and disordered 
 imagination. It is only with those who have made some 
 progress in science, that any clear and correct ideas of 
 Theology have been found; the god of ignorance has 
 always been an immortal monster, whose attributes spread 
 terror through the whole animal world. The power 
 of thought, directed to the examination of the laws of 
 nature, or to the science of ontology, is pressed by an 
 ultimate necessity to the admission of an immortal princi- 
 ple, to the faint conception of^an eternal being, whose 
 perfections guarantee the existence and harmony of the 
 universe. The essence of such a being is inconceivable ; 
 end that mind which has no doubt on the reality sf the 
 case, is, nevertheless, incompetent to the discovery of 
 mode, manner, or place of residence. If the material 
 world be excluded from constituting any share in the 
 essence of such a being, the refinements and speculations 
 will afterwards become extremely subtile, and conception 
 will, perhaps, be nearly lost in the spirituality of the 
 subject. The principle of causation is, of all others, the 
 most difficult of examination, because it includes the idea 
 of an infinite series i;i which the last point at which the 
 miud arrives presents a new difficulty not less then the 
 
 TIUXCIFLZS OF NATURE. 7 
 
 former, and involving the idea of eternal^ progression. 
 Metaphysical reasoning on the subject is, however, 
 reserved to occupy a place near the close of this work, 
 where Theism and its combatants will receive a suitable 
 share of reflection. At present it is sufficient that we 
 refer the universe, its laws, and order, to the divinity of 
 thought emanating from the most perfect of all beings. 
 It has been a great question, how far the principle of 
 theology affects the principle and practice of virtue. It 
 can be matter of no doubt in the first place, that a corrupt 
 and vitiated theology has ever been the bane of morality, 
 and produced effects of the most destructive and detestable 
 nature. An infinite being, clothed with immoral attri 
 butes, and yet made an object of worship and affection, 
 will indubitably pervert the finest sensations of the human 
 heart, and render savage and ferocious the character 
 of man. This is not conjecture, it js verified by facts ; 
 the history of all churches prove it beyond contradiction. 
 It is natural to expect such an effect; the being that 
 is worshipped, is presented as a pattern, and to imitate 
 his properties, is declared to be an essential duty. If 
 such a being commit murder, or at any time gives orders 
 to the human race to perform such cruel act, the order 
 once given is the signal for military assassination, national 
 vengeance, or the exercise of domestic resentment. The 
 world becomes a field of blood, and man is slaughtered 
 in the name of heaven. From the introduction of Christ!- 
 anity into the world to the present moment, there ii 
 scarcely a single war that has taken place in Europe but 
 what has verified this opinion. The Church has always 
 been in danger it is in danger still, and always will be, 
 so long as there shall be found on earth a single privileged 
 impostor to sound in the name of Heaven the trumpet of 
 alarm among the nations of the world. The purest ideas 
 of the divinity are necessary for the correct operation of 
 the moral powers of man ; there cannot remain a shadow 
 of doubt, when recourse is made to the history of the 
 Jews and Christians, that the god or gods whom they 
 have adored, have produced an unfavourable effect upon 
 their moral temperament and habits. The Jewish god is 
 denominated a god of vengeance, wrath, and fury. He 
 
PIU.VCIPLES OF JJATUHE. 
 
 gives commands for the indiscriminate massacre of men. 
 women, and children declaring that not a soul should be 
 left alive. The god of the Jews is inherited by the 
 Christians with additional specimens of injustice and im- 
 morality. An infinite and eternal sou equal to himself, 
 becomes the object of his wrath, and on him with unre- 
 lenting severity he reaks his terrible vengeance. This 
 awful and immoral action is considered, in the view of the 
 Christian believer, as an excellent prepiratory step to the 
 exercise of gratitude and the overflowings of filial affec- 
 tion?. When man makes to himself gods of such a cha- 
 racter, it were far better (hat he had been destitute of all 
 theological opinions, or that his adoration should have 
 been oli'ered to that resplendent luminary that enlightens 
 tha world and vivifies the productions of the earth. The 
 principle of morality is founded in the nature of man, and 
 modified by his reciprocal relations : this principle cannot 
 be augmented in its force or application by a reference to 
 those barbarous phantoms and incongruous beings which 
 the theology of the Jews and Christians, as well as all 
 savage nation?, has presented to view. Individuals and 
 nations will always be wicked so long as they -adore a 
 divinity of loose and immoral character. Theology must 
 first be rendered pure, and then it will become a question 
 of magnitude what influential relation it bears to the sci- 
 ence of morality and happiness of the world. 
 
 CHAP in. 
 
 Christian Tlieology. 
 
 BLLIEVERS in the Christian system of religion, arc 
 seldom aware of the difficulties into which their theoloi- 
 cal theories have plunged them. They are in luMttof 
 bestowing on this religion the most unqualified applause 
 and ii: most cases, no doubt, the most sincere approbation 
 b'lt the errors and absurdities, the immorality, and the in- 
 correctness of principle, have never made any serious 
 impression upon their minds. The dreadful idea of 
 opposing that which has been called divine, strikes with 
 
 PRINCIPLES OF NATURE. 
 
 9 
 
 terror the uninstructed mind, and ignorance feeds the 
 ecclesiastical deception. Ignorance is an excellent friend 
 to an ancient system of error, to the church, and the diffe- 
 rent projects by which mankind have been enslaved. If 
 you can once persuade a man that he is totally ignorant of 
 the subject ou which you are about to discourse, you can 
 make him believe any thing. Impositions of this kind 
 are furnished by every day's experience ; and the victim 
 of such imposition, is commonly the first to applaud the 
 instrument of his ruin. 
 
 Nothing can be more true, nothing more certain, or im- 
 portant, than that man owes to himself due respect, that 
 his intellect is an object of veneration, and its result inter- 
 woven with the best interest of human society. The dis- 
 torted exhibitions of imaginary beings contained in all 
 ancient theology, ought to excite within ns a strong desire 
 to discover truth, and reclaim the dignity which nature 
 gave to man. Fanaticism, when armed with the artillery 
 of Heaven, ought not to be permitted to shake the throne 
 or empire of reason; the base is immortal, and the super- 
 structure will be augmented in beauty and excellence, in 
 proportion to the progress of knowledge and the destruc- 
 tion of religious bigotry. It is remarkable that, with many 
 honest minds, the consciousness of intellectual indepen- 
 dence has never been realized, and fear has prevented the 
 activity of thought and the developement of truth. Names 
 have assumed a weight and authority, which in reality 
 does not belong to them. The church and its maxims 
 have been revered; subordinate agents of the Creator 
 have produced universal trepidation; the Devil has broke 
 into the felicity of the moral world, and God himself, 
 even with the Christian church, is an object of terror and 
 dismay. These subjects carry along with them the most 
 dreadful alarm, and man, amidst the reveries of superna- 
 tural theology, becomes either feeble or foolish, his power 
 relaxed, his energy is gone, and he sinks beneath the sys- 
 tem of fear, which it is the office of cultivated reason 
 alone to destroy. Such are the fatal effects of all theology, 
 but more particularly of that which is denominated Chris- 
 tian. The Christian world worships three infinite Gods, 
 
10 PRINCIPLES OF NATURE. 
 
 and one omniscient and omnipresent devil*. This last 
 being is an object rather of (error and frightful apprehen- 
 sion, than of worship and adoration; bat as he is clothed 
 with nearly all the attributes which this system of religion 
 has ascribed to its divinity, or divinities, and as the latter 
 is also clothed with the awful qualities of wrath and ven- 
 geance, it would be difficult to offer any good reason why 
 the one should be entitled, in the view of the Christian 
 believer, to more homage than the other, since between 
 them there is so striking a resemblance of character. But 
 whether Christian theology represents the devil as an 
 object of worship or only of fear, it is nevertheless cer- 
 tain, that he is a very important and essential character 
 in the drama therein acted. He holds a prominent and 
 conspicuous place in this wonderful system of mythology, 
 and his destruction would go far to the ruiu of the scheme 
 
 * These assertions have been objected lo as incorrect' by some be- 
 lievers who read the first edition of .his work. The explanatory and 
 qualifying remarks which follow this phrase in ihe text, ought lo 
 nave silenced objections of this kind ; but there are other 'crinlural 
 considerations wMch will abundantly destroy the force of the objec- 
 tion. God is represented as a being of wrath, vengeance and fury 
 M> aUo is the devil! The worship of God consists in a very hi'h "de- 
 gree in the sentiment of fear-The fear of the Lord is the Vziiiniii"- 
 I wisdom fear God and keep his commandments, &c. Chii-iian 
 believers are also most terribly afraid of the devil; if the sentiment 
 of fear be worship in the one case, why should it not be so considered 
 in the other case ? But this U not all ; the description given of these 
 two beings in Holy Writ is so perfectly sin.ilar, that believers, in 
 order to be consistent, ought to include them both as olijects of wor- 
 ship. Speaking of God, the scriptures say, " lie u-as unto >n:csa Hear 
 lying in tcait, and at a Lion in secret places," Lam. iii. JO. And of Ihe 
 Llevil, " Heguclh about like a roaring Liun,seelcingK/wm lie may rfeiwir," 
 J reter, v. 8. The only distinction here is, that the one was a roaring 
 lion, and tlie other did not roar; but this deficiency is made up by 
 coupling with the still lion a still bear also: for the=e two put to- 
 sether would probably be about equal, in point of terror, to the roar- 
 ing lion. When Christian believers are so inconsistent as to worship 
 these immoral monsters, or either of them, they ought to cease to 
 charge others with lies and blasphemies. As to the first part of the 
 )>nra>e that the Christian world worships three infinite Gods, this 
 i certamly true, and demonstraled by the single con : ideration, that 
 they attribute infinite perfectioH lo each person in ihe Trinity. The 
 unintelligible union of these three persons cannot destroy in any 
 degree whatever the infinite perfection ascribed to each; it therefore 
 remains true, that the Christian world really worship three infinite 
 gods, or infinite persons, which is exactly the same thing. 
 
 PRINCIPLES OF NATURE. U 
 
 itself. There are many other subordinate agents who 
 arc actors in the Christian scenes, such as an'gels, ghosts, 
 and witches; these, however, are not considered as objects 
 of adoration, but are only to be treated with that degree 
 of civility and respect to which their station in this celes- 
 tial and mythological aristocracy may justly entitle them. 
 This variegated group of gods, devils, angels, ghosts, and 
 witches, is what constitutes essentially the supernatural 
 theology, or ratJtcr mythology of the Christian world. 
 One sect, the most ancient, and like all others, In their 
 own estimation, the most orthodox, have added one female 
 divinity to complete the beauty and wonder of the scheme. 
 The Virgin Mary, among the Papists, is called the mother 
 of God; and having produced so respectable an offspring, 
 is frequently addressed with prayers and supplications, 
 and to her also divine honors are paid. Next to the 
 absurdity of the leading idea contained in the nature of 
 this theological system, is that branch of it which violates 
 all the rules of arithmetical calculation and mathematical 
 proportion that which violates all ideas of common sense 
 and common understanding, the awful doctrine of the 
 Trinity. The Father is God, the Son it God, and the 
 Holy Ghost is God; and yet there are not Three Godt. 
 but One God. The Father is Almighty, the Son ii Al- 
 mighty, and the Holy Ghost is .Almighty ; yet there are 
 not three Almighties but one Almighty*. The essence 
 of this doctrine is, that there is but one infinite and perfect 
 being, yet there are three infinite and perfect beings. 
 When the Christian is asked how many Gods there are, 
 he will answer, there is but one. If the inquiry be made 
 how many persons this God is divided into, the answer is, 
 three; but to each of these three persons all possible per- 
 fection is attributed, and yet in a' compound state the 
 whole mass of perfection continues the same. Let this 
 doctrine be subjected to rational investigation, and its ab. 
 surdity and contradiction must strike with astonishment 
 every correct mind. There cannot possibly exist in nature 
 more than one infinite, eternal, and perfect being ; one 
 infinity swallows up all others, and it is impossible to add 
 
 See St. AthanasiuVs Creed. 
 
12 PRIKCIPtES OF NATURE. 
 
 to that which is already as great as it can be. If God 
 the Father possesses all possible excellence, if he be in- 
 finite in extent, infinite in duration, there can be no space 
 or time in which any other infinite being could possibly 
 exist. Two infinities must either coincide and' coalesce, 
 and then they would become one, or they would destroy 
 each other. If the Father is possessed of infinite wisdom, 
 such attribute cannot belong either to the Son or to the 
 Holy Ghost; if the Son, the second person, possessed such 
 infinite wisdom, it would operate as a disfranchisement of 
 the other two; the same will apply to the Holy Ghost in 
 exclusion of his competitors ; there can be but one infinite 
 a double infinite is a double absurdity, and the Trinitarian 
 idea is incongruous and impossible. If the assertion be 
 made, that one is equal to three, and that three are no 
 more than one, all numerical distinction is totally destroy- 
 ed, and man consents to become a fool upon the plainest 
 points. Trinitarian declarations are direct contradictions 
 to each other; the part is as great as the whole, and the 
 whole is no greater than the part; three infinites put 
 together make only one, and the destruction of two of 
 them does not diminish the mass of existence or perfection. 
 If facts did not stare us in the face, we should never haTe 
 believed that it wcs in the power superstition to have per- 
 verted in so gross a manner the human understanding. 
 In all the common concerns and calculations of human 
 life, Christians themselves practically declare, that they 
 do not believe in the doctrine of the Trinity. In these 
 concerns, they would be very unwilling that a part should 
 be considered as equal to the whole, or that the whole 
 should be estimated no higher than the part; they would 
 not consent to destroy all numerical distinction, nor would 
 they be willing to annihilate the just ideas of discrimina- 
 tion, by which their interest is supported; but although 
 in common life they would reject all this, yet in Theology, 
 the nature of things is stripped of its true character, and 
 every species of just distinction is perverted or destroyed. 
 This doctrine of the Trinity, Christianity has borrowed 
 from the ancient heathen ideas, and the church has incor- 
 porated it for the purposes of mystery and ecclesiastical 
 imposition. It was found among the reveries of Plato, and 
 
 PRINCJPLrs or NATURE. IS 
 
 being transferred to the followers of Jesus, it has appear- 
 ed under the modification, and with the names of Father, 
 Son, and Holy Ghost. Thus modified, it became the foun- 
 dation of a cruel and ferocious dogma, that eternal dam- 
 nation should be the portion of him who called in ques- 
 tion this holy mystery. The spirit of this Trinitarian 
 opinion has diffused itself through several other parts of 
 the Christian system, and the idea of an atonement is not 
 the least shocking amongst the consequences that are to be 
 ascribed to this theological absurdity. The followers of 
 the Son of Mary boast of the purity of their Theistical 
 doctrine; but a candid examination of it proves, that it 
 is nothing more than a modification of the mythological 
 opinions of all ancient and barbarous nations. 
 
 CHAP. IV. 
 
 The Bible, or the Sacred Writings of the Jest and 
 Christians. 
 
 AMONG all nations that have pretended to any kind 
 of literary improvement, there have always been found 
 ambitious, designing, and fanatic men, who are impelled 
 by one or the other of these considerations to become lead- 
 ers or influential characters among the beings who sur- 
 rounded them. Superiority of talents or improvements 
 constituted a ground of hope aud strong belief, that they 
 should succeed in an attempt of this kind. Advantage 
 was taken of human ignorance, and the most destructive 
 and erroneous plans were introduced and established by 
 length of time and the force of authority. In nations not 
 at all, or very little improved, tradition has supplied the 
 place of f acred writings, and they have been equally the 
 dupes of those unprincipled chieftians who have assumed 
 authority over them. Moses and Mahomet governed their 
 followers with a rod of iron and a military despotism. 
 They were savage and ferocious men, crafty and in- 
 triguing, and they knew how to subject to their will the ' 
 stupid but unfortunate followers who were devoted to their 
 views. If Jesus was more mild, benevolent, and temperate, 
 
 C 
 
PRINCIPLES OF NATURE. 
 
 it via, because he had less power, and because his disposi- 
 
 o "hrd h S Cr " el and reienlfuL His follower*, when 
 
 iheir SiTY'.tV Pald " " ry ^ "P't 
 
 IhY r i- ' ,V h . e h ' Stor J' of their conju evince, 
 
 bTood TO :. sn f a " d , e 1 sign> and the earth has been dren chcd 
 
 cek7ndUwt?5l "'I'^'Biof reli gion, of which the 
 
 Ti n y US IS re P ulcd to be the author. 
 c' all the, h St r- re ! igi n . is a "mpound and combination 
 Je?u \\V I S ' Cal Wf " I 5 * f the followers f Moses and 
 irot'; , Y e T evidence that eilher f ^"e me 
 
 Frol V } ' ^ e ', lhe [ f lhe Old or New Testament.-!! 
 tVo' fS'Tn the - A P cal JPse of St. John, a vast varie- 
 tj - oj fact, fable, principle, wickedness, and error is ex 
 "b.tcd . v,evr. The book, though bound togcthe 
 V r, to be ,n many respects discordant; the hisforica 'part 
 Jcfcien? o" rat . e . C " ncc ! ion ; ^e moral part is distorted, 
 1'Hblo , ' thedoctr!nal P"t. are either unin- 
 T o 'v / rar | t0 moral and Philosophical truth. 
 These positions shall be proved in the course of the e*ami 
 r., on of these sacred writing ; it is sufficient for the pTel 
 c> that the consideration which relates to the origin and 
 ^ -u rv It^ P h roductio " 5 > >W form thebasis^f our 
 ,;'?,?' ' s . be u causc ma n has forgotten the dignity of 
 Ins nature ; ,t ,, because he docs not realize the for of 
 his faculties, that he consents to yield to the impos Sons 
 of SBper rt ,t,on. What is a book/whether U be denomi 
 r.ared sacr,d or not, unless the human mind is capable of 
 d.scovenng the evidence by which the truth of such 
 mi'SifSiTtS? TheBib.e, which means no- 
 NtT^ 1 a " a K-, k; the scri P tur of the Old and 
 ew Testaments, which mean nothing more than the hete- 
 rogeneous writings contained in the former, and he ,'nco 
 herent and unintelligible will of various beings cont ?ned 
 
 f - e V,, What are a " these to lhe c rrect decisions 
 
 of human .ntelccf, unless the matter therein contained can 
 
 ^ *< ^ - ** 
 
 . 
 
 The title page of the Bible subjects it to a strong sos- 
 P.C.OI. i of fraud and deception, of error, alteration, and 
 
 " " aSf llOWS a 
 
 n, o error, ateration, and 
 
 nil" aSf llOWS ' and Usht ' be "^inedl 
 Holy Btble, contatmng ths Old and Ktw Test amend 
 
 FUIXCIPLES OF NATURE. 15 
 
 tranflated out of the original tongues, and Kith the former 
 translations, diligently compared and revised, by his .I/a- 
 jeity's special command. Appointed to be read in churches. 
 The title page of this book, which for many centuries has 
 been the rule of faith and action in the Christian world, is 
 of itself sufficient to destroy its supernatural origin and di- 
 vine authority. It is to be observed, that the book in the 
 first place was denominated holy ; but its holiness and di- 
 viuiiy are both destroyed before we get through the title 
 page. It is a well known fact, that this book was Not 
 written at first in the English language, but in Hebrew, 
 Greek, and Latin ; that it has been translated out of these 
 languages into English ; and the believer who understands 
 no language but English, rests his faith upon the know- 
 ledge and integrity of the translators alone. lie cannot 
 tell whether these men were either scientific or honest, and 
 consequently he does not know whether he believes what 
 was really contained in the original writings or not. He 
 cannot determine whether the sentiments which have 
 drawn forth the affections of his heart, have really eman- 
 ated from God, or proceeded from the mind of man ; he 
 cannot tell whether the supposed truths of the Gospel are 
 the result of human or divine power. If the sentiments 
 and the doctrines be consistent with the nature of things, 
 he may, on this account, pronounce them true; but they 
 are true because they are consistent, and not because 
 they have been revealed. This single consideration, that 
 the English believer knows nothing of the original state 
 of the Bible, is- of itself sufficient to annihilate all his 
 confidence. But this is not all this book is said to be 
 given by divine inspiration ; but is it possible that inspira- 
 tion can be either transferred, translated, altered, or re- 
 vised ? Certainly the very nature of the thing forbids it. 
 If the scriptures be given by divine inspiration, their con- 
 tents must be communicated to certain individuals by su- 
 pernatural power. These individuals had no such power 
 to transfer to other individuals with the same force of au- 
 thoiity, the celestial information which they have received. 
 If it were binding on the first persons who received it, it 
 could not be equally so upon the second, for the nature and 
 force of the communications were essentially destroyed. 
 C 2 
 
PRINCIPLES 07 NATURE. 
 
 
 were supposed to be the recipients of such sacred in- 
 struction ; much less could the reader in subsequences 
 
 b nT'To '? '7>! h " TaUdi * f *ited doe 
 trines. To render thii system correct, and keep up the 
 cUmofdmne connection, it i. ,, o t only necessary that 
 
 but tnat P aH P th tS r d ? S " eS S " Uld ha '' bcen '"{ 
 printers b" % *Ti' t'""' <ranscribe i Priutersf and 
 printers boys, should have been inspired also. In defi. 
 aency of such arrangement, the Christian believer at the 
 
 wri or - mUSt UnCer ' ain Whe ' her he beli " es in '"I 
 writ, or the imaginary conceptions and wild reveries of the 
 
 human understanding, If inspiration be a thing f undJd 
 a truth there can be no occasion to alter or refise it It 
 is defect alone that creates the necessity of alteration and 
 rcvmon. If therefore the Bible was right at firs every 
 a! era .on,* a deviation from that rectitude; and conse- 
 quently ,n proportion as the scriptures have been altered 
 ...d revised , n modern time,, the Christian believer has 
 
 word'of Go7 ; .f^ haS n0t beUeTed in <h " real nd 
 /,u f <he sc "P' ur we wrong at first the 
 
 of the primitive Christian was nothing more than a 
 
 C T 5 ' ",??" f ' hese C8Ses we " e ' hr " into 
 a, from wh.ch clerical inRenuily.lone will be able 
 to extricate us. The last resort of the believer must be to 
 
 nterTrT7 "I? "^^ ** Ms ^ eS ^ Wh has k^dly 
 nterfered, lor the purpose of rendering divine and holy a 
 
 book, whose ln decency and immorality shocks all common 
 
 sense and common honesty. 
 
 PRINCIPLES OF NATCIIE. 
 
 CHAP. V. 
 
 17 
 
 Original Sin, Atonement, Faith, ffc. A Christmas Dw- 
 coiirsc. delivered in Ncx 1'ork, December, 1790. 
 
 Tins, my friends, we are toM is Christmas day ; and 
 while the pious and learned divines of all Christendom, 
 are extolling the beauties, the excellencies, and the divinity 
 ol the Christian religion; while its doctrines are repre- 
 sented as the most pure and celestial, its morality exalted 
 above that of any other ethical treatise, and the goodness 
 of the Creator represented as demanding the most unre- 
 served gratitude, and the highest affection of the human 
 heart ; while this absurd and cruel system is every where 
 held up to admiration as containing the height of divine 
 perfection and the most unbounded displays of infinite 
 benevolence ; while an ignorant and astonished world are 
 called upon to yield an unqualified credence to the mys- 
 terious dogmas of this mysterious religion ; while, in * 
 word, the thundering voice of the Christian world is pro. 
 claiming to the elect few, the joys which are reserved 
 as their unfailing portion, and damnation to the many 
 who are unfortunately destitute of what they call a 
 saving and supernatural faith ; be it our task to inquire 
 into the truth or falsehood of these declarations. This 
 inquiry shall be made without reference to any other 
 principle than that of truth, or any other effect than that 
 of the happiness of mankind. Elevated in our concep-' 
 tions above every possible consideration resulting from 
 hope or fear, and having truth alone for our object, we 
 shall proceed to an unreserved examination of this ^ so 
 much celebrated system of religion, called Christianity. 
 The world has been so long in the habit of believing it to 
 be true, that the mind seems to have lost all traces of in- 
 dependent investigation ; a mental stupidity lias taken 
 possession of the human faculties, and liberal inquiry 1ms 
 been lost in the vortex of clerical authority. A general 
 torpor has reigned for ages past, and it is now time to 
 throw in our aid, to awaken the mental energy of intel. 
 ligent beings. Let us proceed, then, to an unprejudiced 
 C 3 ' 
 
l8 PRINCIPLES OF NATLfcE. 
 
 discussion of the subject ; and in order to do this with 
 perspicuity, the follow ing i;iethod shall be observed : 
 
 1st. We shall make some remarks concerning Jesus 
 Christ. 
 
 2dly. We shall consider the doctrines of the Christian 
 religion. 
 
 3dly. The morality of this religion. 
 4thly. The effects of the introduction of Christianity 
 into the world. 
 
 With respect to the first proposition, we may observe 
 that, among other strange and marvellous things contained 
 in this scheme of religion, the conception of Jesus Christ 
 is very singular and unnatural; he is ushered into the 
 world in a manner neither credible nor cognizable by the 
 human mind ; he has a mother, it is true, but he has no 
 father; for although the lineal descent is traced through 
 many generations, down to the person who ought to have 
 been hisfathe^ yet the chain is here broken, and he is said 
 to have been begotten by a ghost. To what purpose is 
 this genealogy given, when the lineal descent is to be 
 wholly destroyed in the conclusion of the scene? And 
 after having destroyed it, and ascribed the conception to 
 an unknown phantom, called the Holy Ghost, he is then 
 said to be the eternal Son of the Father, that is, of the 
 Creator and Preserver of the Universe. If he is the only 
 begotten Son of the Father, how can he be the son of the 
 Holy Ghost? And if he was really begotten by this 
 Ghost, what had the Father to do with this scene of de. 
 bauchery! At any rale, what conception can the human 
 mind form of this absurd and contradictory representa- 
 tion ? This child, when born, appears to be a human be. 
 ing, and yet he is supernaturally begotten by two super, 
 natural fathers, and he is as old as either of them. So- 
 phistry and folly united, cannot exhibit a greater specimen 
 of nonsense and irrationality. This story of the virgin 
 and the ghost, to say no more of it, does not wear the 
 appearance of much religion ; and it would not. it is 
 presumed, be difficult in any age or country, to. find a 
 sufficient number of men, who would pretend to be 
 ghosts, if by such pretensions they could obtain similar 
 favours, especially with the censoling reflection super. 
 
 PRINCIPLE* OF MATURE. 19 
 
 added, of becoming the progenitors of the pretended Sa- 
 viour of a wicked and apostate world. How absurd and 
 contradictory are the principles and doctrines of this re- 
 ligion ! In vain do its advocates attempt to cover this 
 transaction with the machinery of ghosts and superna- 
 tural agents. The simple truth is, that their pretended 
 Saviour is nothing more than an illegitimate Jew, and 
 their hopes of salvation through him, rest on no better 
 foundation than that of fornication or adultery. 
 
 But let us suppose that the mode of bringing him into 
 the world was natural and consistent, what valuable pur- 
 pose has been effected by it? There has been none, 
 either in his conception, his birth, his life, or his death, 
 unless the horrid cruelties, the murderous wars and de- 
 vastations, which have disgraced the annals of the Chris- 
 tian world, can be considered as blessings to mankind. 
 In every moral point of view, the world is infinitely 
 worse, and so far as relates to their felicity, whnay boldly 
 assert that wretchedness has been increased ; yet this was 
 the man who was to do away sin, and bring in an ever- 
 lasting righteousness; this was the source whence innu- 
 merable benefits were to be derived; but, alas! wicked- 
 ness and misery have been the continued and uniform 
 result. 
 
 But to proceed; what was. the conduct of this person, 
 called Jesus Christ ? Was it like the conduct of a deity, 
 or like that of an ignorant uninformed man ? Was it the 
 conduct of divine wisdom, or that of imbecility and dis- 
 trustful apprehension? If this man, Jesus Christ, had 
 really entered into a coalition with the Creator of the 
 world for the accomplishment of important purposes rela- 
 tive to the happiness of the human race ; if the stipula- 
 tion had been well understood by the true contracting par- 
 ties, in the origin of the business; if the intelligent Crea- 
 tor of the world, on his part, had asserted that there wat 
 no other mode of producing the benefits intended, than 
 by the death of his only begotten Son> and the multipli- 
 city of sufferings and calamities which necessarily resulted 
 from so arduous and important an undertaking ; and, if 
 on the other hand, this pretended Son of God was ap- 
 prized of the unavoidable evils which were- connected 
 
PRIXCJH.ES OF XATURE. 
 
 with his mission ; if all the previous arrangements and 
 subsequent ere,,,, had been Ul and clcarlv dec mined 
 be ween them; and if (he whole had been directed by in- 
 
 Je 1 (h ' d fi m ! T"' tt " dg odlle "' wlwt ought to have 
 been the final effect of this splendid celestial rr.bassy > 
 Ought we not to conclude, that the general felicity of in- 
 tcll.gent bemgs on the suface of the globe, must have 
 been the unavoidable consequence? Are we bound 
 of XL'? '^j Pla f F Cra ' ion formed in the caS 
 
 wlnT.h V , m ' mUSt hdTC answercd ali t^ Proses 
 wh th that wisdom was calculated to produce ? Instead 
 of his, how wretchedly are we disappointed ? Vice is no 
 The/ n t d lhe ? a V S f fu ' Ure d '" "e increased 
 
 !ni ed JSffc ^ Iab Ured in Tain ' and their 
 united efforts have not been able to rescue mankind from 
 
 tend P H% - mentS \.P. Uf ' further ' Wh y has " thispre. 
 
 ended bav.our exh.bited to the world the nature of his 
 
 sche me and the extensive benefits of his mission ? Was 
 
 fnwr M Cd) r u TaS he inca P' bI of communicating to 
 intelligent beings the knowledge of a plan on which their 
 eter na , felic.ty depended ? If, as ' pretended, he had 
 wi domof r C r' r !f h<$ had bec " '""gl'tened by the 
 could be , IP' M reat " P ro S ressiTe s t'Ps of science 
 J be app, cable to his condition. It could not be ne. 
 
 le n to . r S - 10 Y ch 01 r acadcm 7 in rd to 
 learn to read or wr.te, and yet we have no evidence that 
 
 he was capable of either, and the negative evidence on 
 th,s point is almost conclusive, as to his want of com. 
 mon , ormation. To have convinced the world of Ss 
 haveTrT conce Pf 10 " eti.l mission, he ought to 
 have wntten a moral and theological treatise/in which the 
 
 m"S intdr ' ? . TT Sl 'r d h " e bepn eluddated in a 
 the nos se - g f u T ery liTi " 5 creature interested in 
 mankTnri fv" J S " knowled e - But unfortunately for 
 mank nd, this has not been the case; all is doubt all is 
 
 dXS".' 7 ' rfr ar \' eft "^P"" 1 - ^e opinions and 
 declarations of others, who seem to have known but little of 
 
 to'rvS fe ,h CJ <CU " S a0 unco " n '^ d and incons tent 
 
 SSLf v T conce ^ ' the Iife ' (hc dcath > and the resu "- 
 
 recion of Jesus Christ; but they have no system and 
 th e ,r f kvelo re mc n t of moral principles is part a and ^ 
 
 F 
 
 riUNCIFLES OF KATUR& 21 
 
 accurate ; but the concluding scene of his life exhibits some 
 information worthy of our impartial attention. In his 
 last moments he cries out, " My God, my God, why hast 
 thou forsaken me!" What conclusion is it natural to 
 draw from this distressing exclamation ? It appears to be 
 this that on the part of Jesus Christ, there was a virtual 
 renunciation of his confidence in the Creator; and on the 
 supposition that there was originally a concerted plan of 
 execution well understood by both the parties, the fulfil- 
 mcnt of it seems here to have been relinquished, and the 
 beneficial effects annihilated. On the part of Jesus, it is 
 saying, " I have been deceived in this undertaking, I did 
 not expect that I should have been forsaken in this hour 
 of my greatest distress ; but I rested with confidence on 
 eternal wisdom, for a timely escape from this wretched 
 misfortune." On the part of the Father, there is a want 
 of attention and support in this trying hour. He forsakes 
 his beloved Son ; he gives him up to the murderous fury 
 of vindictive enemies; and neither the one nor the other 
 of the parties exhibits that spirit of fortitude and con- 
 stancy which might justly have been expected on so interest- 
 ing an occasion. The reflecting mind concludes, therefore, 
 that the whole is but a fiction, and that no such stipula- 
 tion ever took place between the man Jesus Christ and 
 the Creator of the world. 
 
 We shall now proceed to an examination of the doc- 
 trines of the 'Christian religion, and compare them with 
 the principles of a genuine and natural morality, the na- 
 ture and character of man, and the perfections of the in- 
 telligent creator of the universe. If the founder ef this 
 religion was destitute of authority in his mission, the doc- 
 trines which are applicable to him will fall of course; but 
 so strong are the prejudices of mankind in favour of these 
 doctrines, that it becomes necessary to expose the immo. 
 rality of them before we can expect that they will be re. 
 linquished. The most important doctrines of this supposed 
 celestial scheme, are those of original sin, atonement, faith, 
 and regeneration. The first twoof these are essentially im- 
 moral in their nature. The third, though considered as 
 a virtue by Christians, has nothing in it either of merit or 
 demerit, and the last being supernatural, is not cognizable 
 
28 pftixcirLzs or XATDBC. 
 
 by the faculties of the human mind. This strange and un- 
 natural system, called the Christian religion, commences 
 the devi-lopement of its dogmas, by the destruction of 
 every principle of distributive justice. It makes the in- 
 slligent beings who are now in existence accountable for 
 the errors and vices of a man who lived six thousand years 
 ago a man who, its advocates say, God created upright, 
 free from every kind of impurity, and placed in a state of 
 uniform happiness, with a strong natural propensity to the 
 practice of every virtue, and an equally strong aversion 
 to every vicious and immoral principle; treated in the 
 uage of God himself, and possessing an unqualified at- 
 tachment to celestial purity and goodness. This man, 
 nevertheless, transgressed the Divine law, and this solitary 
 violation becomes temporarily and eternally fatal to the 
 human race. Moral impurity assumes a new shape, and 
 becomes transferable through successive generations. 
 I hough none of this man's descendants couH possibly 
 be partakers of this original criminality, they are, never- 
 theless implicated in the consequences and effects of his 
 primary apostacy. They sinned with him, and fell xith 
 htm, m httjtrst transgression. This is the language of 
 pious and learned divines, and of the rectitude of the prin- 
 ciple, we are not permitted to doubt, under pain of eternal 
 damnation. Rut truth compels us to assert, that this doc- 
 trine, called original sin, is, in the first place, totally im- 
 possible, and in the second place, that it is as immoral 
 and unjust, as the Creator is righteous and benevolent. 
 The virtues and the vices of intelligent beings are not of a 
 transferable but of a perional nature. In a moral point 
 >f view, the amiable or useful qualities of one man can- 
 not become those of another, neither can the vices of one 
 bejusUfiably punished in the person of another. Every 
 man is accountable for himself; and when he can take no 
 cognizance of the intentions or actions of any other man 
 how can he be justly responsible for their injurious effects' 
 or applauded for any benefits resulting from them? Jf 
 Adam or any other man, who lived several thousand years 
 ago, was guilty of any immoral conduct, what has that to 
 do with the moral condition of the present generation? 
 Is a man to become criminal before he has existed; or, is 
 
 PRINCIPLES OP XATURE. 23 
 
 lie to be criminated afterwards by the immoral conduct 
 of those who lived long before him? Has not every man 
 errors enough of his own to answer for, without being im 
 plicated in the injurious consequences resulting from the 
 bad conduct of his neighbour? Shall there be no line of 
 moral precision, by which human beings can be tried, con- 
 demned, or acquitted ? It seems by the general tenor of 
 this doctrine, that every rule of moral precision is here 
 totally disregarded, and setting aside the want of justice, 
 the whole business wears a farcical and ludicrous appear- 
 ance. This original evil, so destructive to the human race, 
 commences by the eating what is called the forbidden fruit. 
 Whether this fruit was an apple, a peach, or an orange, is 
 not material for us to know; if it was cither the cue or 
 the other of these, and the fruit was good, there could be 
 no harm in eating it, and if bad, let him lake the conse- 
 quence whose ignorance or temerity induced the action. 
 But whether good or bad, whether eaten or not eaten, is 
 nothing to us, and we are neither worse nor better for 
 reading this foolish story. The moral impurity of the 
 heart can bear no possible relation to the criminality of 
 Adam, or any other man of that day or generation. Let 
 Adam, therefore, and his partner Eve, together with the 
 Devil and his snakes, attend to their own concerns, and 
 if they have fallen into difficulties by their own follies and 
 vices, let them extricate themselves as well as they are 
 able. For myself, I have so much rcgaid for all of them, 
 that I hope they will not be damned for ever. For not- 
 withstanding much noise and clamour has been raised, I 
 think that neither party was so bad as the pious ambassa- 
 dors of Heaven have represented them. The story is al. 
 most too foolish to deserve a serious examination. Let 
 intelligent man study his own nature and the passions of 
 his heart ; let him observe his relative condition and the 
 springs of his action, and he will soon discern the causei 
 of bus calamity. He will find that disorganization or phy- 
 sical death is an unavoidable appendaee of animal life. 
 That the very construction of his nature insures the cer- 
 tainty of a subsequent derangement, and that the primary 
 qualities of all sensitive beings gradually lead to dissolu- 
 tion. No organic perfectibility of animal existence has 
 
24 PRINCIPLES OF NATURE. 
 
 been discovered yet which is capable of excluding the an. 
 ticipation of decay through the progressive operations of 
 physical causes upon the constitution ; and perfect moral 
 rectitude, (hough it were capable of extending the period, 
 could not give ultimate durability to beings organized like 
 ourselves; nevertheless, we are told that death* spiritual, 
 temporal, and eternal, are the consequence of his primitive 
 apostacy. By spiritual death, is meant moral turpitude of 
 heart and character; but this in many beings obtains but 
 partially, and is always the effect of personal infraction of 
 moral principle, bearing no possible relation to Adam. 
 By temporal death, is meant that death which experience 
 teaches us to be the fate of every creature in the present 
 world ; and this death, though an essential ingredient in 
 the constitution of nature, is foolishly and unphilosophi. 
 cally attributed to the sin of Adam. If Adam, previous 
 to his supposed apostacy, had been thrown into a fire, or 
 immersed in water, w ould not one of these elements have 
 disorganized him, or the other have drowned him? or 
 would he have returned from these trials with all the 
 beauties of youth and vivacity in his appearance? If it be 
 contended that he would, a constitution must then be at- 
 tributed to him of which the human mind can form no con- 
 ception. If it be admitted that he must have perished, 
 temporal death can then no longer be attributed to the 
 commission of moral evil, and it must be acknowledged as 
 an essential property of our primary and physical organi- 
 zation; and that death is as natural as life in the order of 
 the world. By eternal death, is meant a state of endless 
 punishment; and so powerful is the influence of this sin 
 of Adam upon the human race, that they all become lia- 
 ble to eternal torments on this account. ' One would hate 
 supposed that after having brought temporal death into the 
 world, by this transgression, and after having corrupted 
 every moral principle of the human heart, the contrivers 
 of the scheme might have been contented, without annex- 
 ing to this crime any other fatal consequences; but fa- 
 naticism and superstition delight in murder, misery, an 
 eternal fire; and to this flaming lake I wish them a speedy 
 
 See Chapter on Death. 
 
 PRINCIPLES OF NATURE. 25 
 
 passage, never more to rise to insult the dignity or destroj 
 the happiness of the human race. To punish the tempo, 
 rary and finite crimes of a finite life with eternal fire, 
 would be to relinquish every principle of distributive 
 justice, and to act like an arbitrary and malevolent 
 tyrant. All the sins that ever have been committed do 
 not deserve this unlimited severity of punishment; and 
 to attribute to one solitary infraction of a moral law these 
 terrible consequences, is to lose sight of infinite benevo. 
 lence and eternal justice. It is to represent the God of 
 Nature as cruel and vindictive, and even less merciful 
 than the majority of his creatures ; it destroys all degrees 
 in moral turpitude, and inflicts on a petty offender a 
 punishment not merited by the greatest criminal. It it 
 therefore evident that this orignal sin has not produced, 
 and that it could not produce, any of the consequences 
 which have been attributed to it, for death is one of the 
 physical properties of our nature. Vice is the result of 
 individual and personal infractions of moral law, and an 
 eternal Hell is a bugbear of superstition, which has never 
 answered, and never can answer any valuable purpose 
 even in preventing crimes. 
 
 Another important doctrine of the Christian religion, 
 is the atonement supposed to have been made by the 
 death and sufferings of the pretended Saviour of the 
 world; and this is grounded upon principles as regardless 
 of justice as the doctrine of original sin. It exhibits a 
 spectacle truly distressing to the feelings of a benevolent 
 mind, it calls innocence and virtue into a scene of suffer- 
 ing and reputed guilt, in order to destroy the injurious 
 effects of real vice. It pretends to free the world from 
 the fatal effects of a primary apostacy, by the sacrifice of 
 an innocent being. Evil has already been introduced into" 
 the world, and in order to remove it, a fresh accumulation 
 of crimes becomes necessary. In plain terms, to destroy 
 one evil, another must be committed. To teach mankind 
 virtue, they are to be presented with the example of mur- 
 der; to render them happy, it is necessary to exhibit in. 
 nocence in distress; to provide for them the joys of Hea- 
 ven, wretchedness is to be made their portion on earth. 
 To make them love one another, they must be taught that 
 
ag PRINCIPLES or NATURE, 
 
 the Deity, regardless of this principle, voluntarily sacri- 
 ficed his only begotten son. In fine, to procure for intelli- 
 gent beings the happiness suited to their nature, cruelty 
 and Vindictive malice must be exhibited for their contem- 
 plation. This doctrine presented in its true colours con- 
 tains neither justice nor utility; its principle is vicious, 
 and its consequences are not beneficial. The reflecting 
 mind which views the operation of causes and their natu- 
 ral effects, possesses a nice and accurate power of discrimi- 
 nation. Moral precision is an important object of atten- 
 tion, and although it traces the nature of the infinitely 
 combined relations subsisting among beings of the same 
 species, it cannot discern either the justice or the utility 
 of the relation which suffering virtue can bear to the de- 
 struction of moral evil. No connection can be discovered 
 between the exclamations of expiring innocence and the 
 triumphant march of vice over an apostate world. Does 
 the suffering of the virtuous man destroy the evil habits or 
 propensities of him who is vicious and abandoned, espe- 
 cially when he is told that these sufferings are to annihilate 
 his own crimes ? Can this induce the mind to exhibit any 
 efforts wearing the appearance of reformation ? Does it 
 not rather contribute to the practice of vice, from the be. 
 lief that the burden and effect must be sustained by another 
 person ? Yet this is the true ground on which the scheme 
 of atonement is promulgated. It is exhibited as a substi- 
 tute for moral perfection. It teaches man that his own 
 virtues are insufficient for his felkily; that the cultivation 
 of his faculties, and the discovery and practice of moral 
 truth, can never lead to substantial happiness. This must 
 be obtained from the sufferings and expiring groans of the 
 Deity himself. But even on Christian principles, what 
 useful purposes has this atonement answered? Though 
 the believers of this religion have sacrificed the God of 
 Nature to gratify their pride, have they by this means ac- 
 complished their end? Have they established a sure 
 foundation for the destruction of moral evil? Have they 
 insured permanent happiness to every intelligent being? 
 No; this desirable end is not completed. Sin, say they, 
 is an infinite evil. Was the atonement Infinite? Alas! 
 no : for although Jesus Christ, who suffered, was equal 
 
 PRINCIPLES OF NATURE. 27 
 
 to God himself, yet all of them acknowledge that it was 
 the human, not the divine nature, that partook of this suf- 
 fering. If, therefore, it was the human nature only that 
 suffered, this suffering could make only a finite atonement; 
 and if the sin was infinite, this atonement could not reach 
 its nature or destroy its effects ; for to have done this, the 
 atonement must have been commensurate with the evil to 
 be destroyed ; but as the one is finite and the other infinite, 
 no relation could have subsisted between them, and no be- 
 neficial effect has been, or can be produced from it. This 
 method of destroying evil is an unfortunate one ; it is es- 
 sentially unjust in its principle and useless in its effects; 
 it professes to sacrifice an infinite being, but it denies tin 
 possibility of this sacrifice producing any thing more than 
 a finite atonement. If an atonement was necessary, it 
 ought to have been as extensive and complete in it! na- 
 ture, as the offences intended to be destroyed by its in- 
 fluence ; but, instead of this, every thing is reversed. Ac- 
 cording to believers themselves, this atonement has not 
 reached the condition of more than one tenth part of the 
 human race. The efforts of Trinitarian wisdom have all 
 failed, and notwithstanding the pretended good news of 
 the Gospel, every living creature is destined to never-end- 
 ing torment. The elect themselves are incapable of es- 
 caping eternal damnation, for without an atonement they 
 cannot be saved, and the atonement that has been made is 
 not equal 'to the crime committed. If, therefore, our hopes 
 of salvation are to rest on this vicarious suffering, we shall 
 be essentially disappointed, and endless misery must be 
 the lot of man, Priests and fanatics of the world \ is this 
 your scheme of infinite benevolence? this your theme of 
 divine eloquence ? Is this the only way in which you can 
 exhibit the perfections of your God, and adore his eternal 
 wisdom? Are murder, carnage, and injustice the objects 
 in which you delight ? Have you lost all attachment to 
 moral virtue, all veneration for the dignity and faculties of 
 your nature? Have you dismissed all respect for nature 
 and for truth ? Will you never learn wisdom from the 
 book of nature? will you never derive instruction from the 
 permanency of her laws? Is it only among miracles, 
 ghosts, and crucified Gods that you delight to walk ? Oh, 
 D 2 
 
28 PRINCIPLES OF NATl'KE. 
 
 prejudiced and superstitious man ! look at the splendid 
 beauties of nature, look at the vast machinery of the uni- 
 yerse, and through these thou mayest discoTer the intelli- 
 gent organizer of the whole, perfect in all his attributes, 
 and worthy of thy adoration. 
 
 The next principle of discussion is, that of Christian 
 faith ; and this among the believers of this religion, has 
 been considered as a great virtue. But is this substanti- 
 ally true? What is the real meaning of the word Faith .* 
 It is necessary to inquire concerning its true definition, 
 and from this inquiry we shall be able to draw a conclusion 
 whether or not the principle of faith is meritorious. Faith 
 is an assent of the mind to the truth of a proposition sup- 
 ported by evidence. If the evidence adduced is sufficient 
 to convince the mind, credence is the necessary result ; if 
 the evidence be insufficient, belief becomes impossible. 
 Jn religion, therefore, or in any other of the concerns of 
 life, if the mind discerns that quantum of evidence neces- 
 iary (o establish the truth of any proposition, it will yield 
 lo the force and effect of the proofs which are produced ; 
 if, on the other hand, the intelligence of man does not dis- 
 cern the necessary influence of such evidence, infidelity 
 will be the natural and unavoidable result. Why then is 
 the principle of faith considered as a virtue ? If a man ' 
 beholds the sun in its meridian splendor, and declares the 
 truth of this exhibition, is he meritorious in making this 
 acknowledgment? If any truth in nature is well sub. 
 stantiated and supported by the testimony of his mind or 
 his senses, does he deserve credit for his mental acquies- 
 cence ? No. Why then have the Christian world an- 
 nexed to this principle of belief any degree of merit ? Is 
 necessary acquiescence a virtue ? Docs man become enti- 
 tled to praise for the acknowledgment of facts guaranteed 
 by his senses, or essentially supported through the channel 
 of his mental faculties? Does truth really exist in the 
 system of nature ? And is this truth discoverable by the 
 operations of the human mind ? And shall man, notwith- 
 standing this, arrogate to himself a high degree of import- 
 ance, for the reception of the splendid testimonies which 
 are exhibited for his contemplation ? No ; after a full 
 display of evidence, the mind must yield to its necessary and 
 
 PRINCIPLES OF NATURE. 2V 
 
 unavoidable influence ; when therefore the Christian reli- 
 gion represents faith as being meritorious, it loses sight of 
 the natural operations of the human mind.; it betrays aa 
 ignorance of nature, and becomes censurable by its devia- 
 tion from the primary and essential arrangements. Yet 
 ia this holy book we are told, that " he that believeth 
 not shall be damned." But what are we to believe? Are 
 we to believe that the Creator of the universe is the parent 
 and friend of the whole human race? Are we to believe that 
 his wisdom acts in coincidence with general felicity, or 
 operates on the ground of universal happiness? Are we to 
 believe that the establishment of general laws is sufficient 
 for the well being of intelligent agents ? Are we to believe 
 the vast machinery of the universe to be under the guid- 
 ance and direction of eternal perfection ? Are we to believe 
 that the primary principles of our nature are sufficient for 
 our improvement and ultimate perfectibility ? Are we to 
 believe that the practice of moral virtue is essentially con- 
 nected with the dignity and final improvement of the hu- 
 man species? Are we to believe that the establishment of 
 good laws, and the exhibitions of moral energies are essen- 
 tially interwoven with the permanent happiness of sensi- 
 tive creatures ? No! AVe are not permitted to believe thi*. 
 What then is Christian belief? What are the dogmas and 
 principles to which we are required to give an unqualified 
 credence? However painful it may be to declare it, they 
 are of the following nature : that the great Creator of 
 the world sacrificed his only begotten Son for the happiness 
 of the human race that he sent numerous prophets and 
 apostles to teach and instruct mankind that they were 
 charged with the disclosure of every species of celestial 
 knowledge relative to the future felicity of intelligent 
 beings that they were unwearied in their attention to 
 enlighten and inform the human race that they exhihifed 
 every possible effort for the accomplishment of this desir- 
 able end, and all this to no valuable purpose; that man 
 is to be criminated for the bad conduct of a person who 
 lived six thousand years ago that he can be made happy 
 only by a crucified God that he can perform no virtue 
 of himself, and yet, that without being perfectly holy, he 
 cannot be happy that he must give an unlimited ere- 
 
30 
 
 PRINCIPLES OF NATURE. 
 
 deuce to the greatest absurdities and most palpable con- 
 tradiction?, and view the most immoral specimens of hu- 
 man actions as sanctioned by the Deity that he must 
 venerate the most senseless opinions, admire the most un- 
 exampled ignorance, and love the most detestable crimes ; 
 in fact, that he must believe in a book which contains, 
 systematically considered, neither truth nor morality, 
 neither purity of sentiment nor principle, neither propriety 
 of arrangement nor progression of human improvement; 
 erroneous in all its primary establishments, and vindictive 
 in all its consequences ; unjust in its origin, and malevo- 
 lent in all its subsequent movements ; incorrect in its re- 
 lations, and impure in its intentions ; destructive to science, 
 an insult to morality, and essentially injurious to human 
 felicity. This then is Christian faith. Great God of 
 Nature ! Must we then renounce the justifiable exercise of 
 all our faculties in order to be happy i To attain felicity, 
 is it necessary that we believe in contradictions? Must 
 we deem cruelty one of the attributes of divinity ? Must 
 the benevolent mind be called to the view of murder, in 
 order to be fitted for the performance of its essential du- 
 ties ? Must injustice and revenge be interwoven with the 
 morality of man? Shall we never be permitted to love 
 truth, admire nature, and practise a pure and genuine 
 morality ? Oh, superstition ! how much thou hast to 
 answer for thine influence has corrupted the faculties of 
 man, debased his heart, and. rendered wretched the whole 
 human race. Thou hast spread ruin, misery, and devas- 
 tation over a beautiful and productive earth, and thou art 
 deserving of the curses of every intelligent being in every 
 part of the universe. 
 
 Another divine doctrine of this divine religion, is that of 
 regeneration. This doctrine appears to be scarcely de- 
 serving of a serious consideration. When the mind of 
 man takes cognizance of the operations of nature, it dis- 
 cerns no effect which can possibly include an event of 
 this sort. We behold the renovations and alterations in 
 the material world; we observe the principles and pro- 
 gression of gradual decay, in all its essential and relative 
 movements, and we recognize the benefits which result 
 from the principle of mutability. The principles of dit- 
 
 HUNCIPLES or NATURE. 31 
 
 organization and reproduction are every where discover* 
 able in the works of nature, but no justifiable analogy can 
 possibly be drawn from this view of the subject. The re- 
 novation in the material world bears no resemblance to 
 the Christian principle of regeneration. The one is cog- 
 nizable, and rests on natural grounds; the other is incon- 
 sistent with the knowledge derived from experience. The 
 human mind, through the channels of its observation, dis- 
 covers the means of perpetuating the species ; but this 
 mental regeneration bears no relation to these progressive 
 means of production. It is necessary, therefore, that we 
 examine what is meant by this unintelligible principle, 
 called regeneration. It seems to be almost impossible to 
 obtain any accurate or definite idea, from the representa- 
 tion which is given, concerning this pretended and import* 
 ant change. Those who are the subjects of it, profess 
 themselves to be incapable of disclosing its real more- 
 inputs or genuine operations. If it were an event of which 
 the human mind had any real knowledge or experience, 
 one would suppose that the faculty of communication 
 would render it, in some measure, intelligible to others; 
 but enthusiasm delights in mystery, and by embracing this 
 doctrine, has given a powerful specimen of its fanaticism 
 and importance. It pretends to the acquisition of some- 
 thing, concerning which it can exhibit no adequate idea 
 or useful information. It is a mysterious and inexplicable 
 change of the mind, pretendedly for the better; and yet 
 no valuable purposes seem to be answered by this divine 
 renovation. The being, who is the subject of it, becomes 
 neither the wiser nor the better; he is not the wiser, be- 
 cause he can give no proofs of additional knowledge; hit 
 disposition is not amended, for his conduct continues the 
 same. For the truth of this observation, we may appeal 
 to experience. Are the saints of the world more just, 
 more honest, more benevolent, or charitable, than those 
 who make no pretensions to supernatural grace? Is their 
 heart or their temper of mind ameliorated ? Is their con- 
 duct in stricter conformity with useful or exalted virtue? 
 Do they sympathize more with the unfortunate, or exhibit 
 greater specimens of genuine benevolence? Is the heart 
 tranquillized, the mind improved, and their actions more 
 
32 PRINCIPLES OF NATURE. 
 
 consistent with the invariable principles of rectitude r 
 Have they diminished human misery, or improved the con- 
 dition of human nature ? No ! Where then is the utility 
 of this thing called regeneration ? If the heart be not im- 
 proved, the mind cultivated, or morality extended in the 
 sphere of its inflence, no advantage has resulted from this 
 pretended change. If any benefit has been derived, it 
 ought to be shewn ; but the history of the Christian world 
 forbids the attempt. But, further, the performance of the 
 duty which is assigned to the being called the Holy Ghost, 
 seems to have been attended to in a manner not discernible 
 by the highest faculties of the human mind. If this being 
 had really undertaken the moral renovation of the human 
 species, he ought to have rendered it universal, and ex- 
 plained its operations on cognizable grounds. Out no 
 such thing having been done, the rational conclusion must 
 be, that the whole is a delusion. Indeed the New Tes- 
 tament representation of this affair bears an equivocal and 
 unmeaning appearance. It is there declared, " Except a 
 man be born again, he cannot see the kingdom of God." 
 And when Nicodemus makes the rational inquiry, how 
 such an event could possibly happen, he is put off with an 
 evasive answer, (John, chap. Hi.) " Nicodemus i-riith unto 
 him, how can a man be born when he is old ? Can he enter 
 the second time into his mother's womb and be born ? 
 Jesus answered, Verily, I say unto the ; except a man 
 be born of water and of the spirit, he cannot enter into 
 the kingdom of God. Marvel not that I said unto thee, 
 ye most be born again. The wind bloweth where it list- 
 eth, and thou hcarest the sound thereof, but canst not tell 
 whence it cometh, and whither it goeth ; so is every one 
 that is born of the spirit. Nicodemus answered, and said 
 unto him, How can these things be ? Jesus answered, 
 and said unto him, Art thou a master of Israel, and know, 
 est not these things ? Veril, verily, I say unto thee, we 
 speak that we do know, and testify that we have seen, and 
 ye receive not our witness. If I have told you earthly 
 things, and ye believe not, how shall ye believe if I tell 
 you of heavenly things?" &c. From this passage it is 
 evident that Jesus, who made the answer to Nicodemus, 
 knew nothing of the nature of this marvellous change. 
 
 PRIXCIPLES OF NATURE. 33 
 
 Being born of water and of the spirit, is a phrase without 
 meaning : what idea can this possibly convey to the mind? 
 But the advOcntes of this doctrine contend, that one part 
 of the sentence relates to baptism, and the other to the 
 influence of the Holy Ghost. This does not mend the 
 matter, neither does it exhibit any new species of infor- 
 mation ; for, what has baptism to do with the moral condi- 
 tion of man ? Can water, externally applied, destroy inter- 
 nal moral turpitude? If human vices could be cured through 
 this channel, the more rational efforts for the renovation 
 and improvement of our character would become unneces- 
 sary. But it is clearly discernible, that as vice is a viola- 
 tion of moral law, the way to remedy the mischiefs re- 
 sulting from this violation, is not to pour water on the face, 
 which can have no possible influence on the mind, but to 
 return to uniform conduct, consistent with the primary 
 principles of moral virtue. And, further, to be born of 
 the spirit, being unintelligible, and without any beneficial 
 effect, is equally ridiculous and absurd. The comparison 
 of Ihis regeneration with the blowing of the wind, exhibiti 
 nothing but the ignorance of him who made it. Indeed, 
 the principle on which the doctrine rests, is so unnatural, 
 and so destitute of any valuable effects, that it is unworthy 
 of further consideration. 
 
 The next point of examination is the morality of the 
 Christian religion. On this head, the advocates of this 
 revealed system have made a mistake injurious to them* 
 selves, by extolling its moralify above that of any other 
 moral treatise ; they have provoked inquiry and com* 
 parison, and the result serves only to diminish the pre- 
 tended excellence of their scheme. It is not denied that 
 this religion contains some good moral maxims ; but it 
 is denied that it contains any thing like a pure System 
 of genuino morality. Its moral maxims are but thinly 
 interspersed, and they are inaccurate and incomplete, 
 trifling, and often without utility, destitute of justifiable 
 application to the moral condition of intellectual life. 
 All morality that is genuine is drawn from the nature and 
 condition of rational beings. It is calculated to preserve 
 and augment their happiness to raise and extend the 
 dignity and utility of social existence. It assumes for its 
 
34 PRINCIPLES OF NATURE. 
 
 basis <he genuine principles of a reciprocal justice and an 
 extensive benevolence. While it regards the felicity of 
 others, it also regards (he preservation of our y qyu life and 
 happiness. But the moral doctrine concerning injuries, 
 contained in the Christian religion, is not established upon 
 a principle of this mutual nature, but solicits an accumu- 
 lation of insult, by commanding us, after being smitten ou 
 one cheek, to turn the other also. This is sacrificing the 
 dignity of our character, and inviting fresh injuries. It 
 is surrendering up the manly part of our nature into the 
 hauds of him who is sure to trample it under foot. And 
 again, it is said, "if any man will sue thec at the law, 
 and take away thy coat, let him have thy cloak also :" 
 that is, after thine enemy hath unjustly taken away a part 
 of thy property, it becomes thy duty to bestow upon him 
 the remainder! If thy coat is already gone, thou must 
 give away the remainder of thy garments, and go naked 
 thyself! If thine enemy do thee all possible injury, thou 
 must, in return, exercise towards him sincere love and 
 affection ! If he persecute thee, thou shouldst bless him 
 for his curses and persecutions ! In short, to comply with 
 the spirit of this mr ality, we must invert the order of na- 
 ture, aud bestow on crimes and continued abuse the most 
 endearing affections of our heart ! Where is the believer 
 who puts this morality in practice ? It is not considered 
 by every one as merely theoretical. Have you, who are 
 believers in this system, coats and other garments to 
 bestow, in order to comply with its injunctions ? Are 
 you willing to surrender your natural dignity to sink 
 your nature to a level with the spaniel, in order to become a 
 true Christian? And can you, with any appearance of truth 
 and justice, advocate (he purity and celestial nature of 
 this species of moral maxims ? It may reasonably be pre. 
 samcd, that if one coat had been obtained through the 
 channel of a lawsuit, another lawsuit would be necessary 
 in order to obtain the cloak ; and thus this celestial 
 morality would become the cause of endless litigation. 
 But, if we should accede to the truth of the assertion, that 
 all the maxims held as moral by the professors of Christi- 
 anity, were really and truly so, this would not prove the 
 celestial origin of their religion. For, if we attribute to 
 
 PRIXCIPLES OF If ATURE. 35 
 
 them all the excellence which is contended for, they still 
 fall below ancient and modern dissertations' on this sub- 
 ject. This religion does not draw its morality from the 
 right source. But the correct, the elegant, the useful 
 maxims of Confucius, Antoninus, Seneca, Price, and Vol- 
 ney, beautifully display its principles from the physical 
 and moral organization of intelligent beings. The writings 
 of these men are in the hands of the public, and may 
 be perused by every one whose prejudices do not forbid it ; 
 and, when examined with a spirit of candour, they will 
 rise far superior to the boasted morality of the Christian 
 system. But when the numerous, cruel, and immoral 
 maxims, contained in the Bible, are placed in the balance, 
 they greatly outweigh all its genuine morality; and the 
 influence of this religion upon the human heart and 
 human actions, verifies the remark. 
 
 But of this we shall speak in the next division of the sub- 
 ject, which is the consideration of the effects produced by 
 the introduction of the Christian religion into the World. 
 
 When the human mind takes a retrospective view of 
 past ages through the mirror of history ; when it calls up 
 to its contemplation the murderous devastations, the hor- 
 rid wars and cruelties which have desolated the Christian 
 world ; when it beholds the faggot everywhere lighted up 
 for the destruction of man ; when gibbets, imprisonment, 
 and persecutions are presented on every quarter when it 
 sees domestic peace and tranquillity tortured and almost 
 annihilated malevolence and sectarian spirit enkindling 
 the most unbridled resentments, to disturb the benevolent 
 sentiment of the human heart ; when, in fact, all Chris- 
 tendom exhibits a spectacle shocking to humanity, the 
 weeping voice of Nature cries aloud, and demands a dis- 
 closure of the causes which have produced this general 
 misery and distress. It asks, in the name of reason and 
 truth, whence all these calamities whence these innume- 
 rable evils that have overwhelmed and laid waste a bean, 
 tiful and productive earth ? Where is the source of these 
 human misfortunes ? Where the fountain whence these 
 miseries proceed? Righteous God of Nature I What 
 questions are these to ask in the face of the Christian 
 church? But, however painful the task, truth compels 
 
36 
 
 PHINCIPLES OF NATURE. 
 
 us to declare, that to this holy religion they are lo be 
 attributed. In this wonderful system of divine benevo- 
 lence, we must seek for the origin. " Does the God of 
 Nature, then, require devastation for homage, or confla- 
 gration for sacrifice ? Would he have groans for hymns ? 
 murderers to worship him, and a desert and ravaged world 
 for his temple ? Yet, such, holy and faithful generations, 
 are your works '.these, the fruits of your piety ! You 
 Jiave massacred the people, reduced cities to ashes, de- 
 stroyed all traces of cultivation, made the earth a solitude, 
 and you demand the reward of your labours! For 
 
 myself, I solemnly affirm by all laws, human and divine 
 
 by the laws of the human heart, that the hypocrite and the 
 deceiver shall be themselves deceived. The unjust man 
 shall perish in his rapacity, aud the tyrant in his usurpa- 
 tion; the sun shall change his course before folly shall 
 prevail over wisdom and science before stupidity shall 
 surpass prudential economy, in the delicate art of procur- 
 ing to man his true enjoyments, and of building his hap- 
 piness on a solid foundation*." 
 
 We now proceed to exhibit more particularly the fa- 
 tal effects of the Christian religion, relative to science, to 
 morality, and human happiness. In vain do the advocates 
 of this system contend for its beneficial effects, as it regards 
 these three principles. Science has been suppressed, B mo- 
 rality insulted, and human happiness partially destroyed. 
 If the introduction of this religion into the world had 
 been calculated to accelerate the progress of human im- 
 provement, or to render mankind wiser and happier, his- 
 tory should have recorded the progressive steps of this 
 accumulating knowledge. Cut instead of this, the reverse 
 stands confessed on the face of the record. When did the 
 light of science begin to extend its benign influence over 
 the surface of the globe? Was it at the commencement 
 of the Christian era, and did it keep pace wiih the pro- 
 gressive belief of the Christian doctrines ? Did the mind 
 of man receive any impulse beneficial to the cause of 
 knowledge when this religion was first promulgated ? 
 And did the extension of useful information bear any just 
 
 * Volnev'i Ruins. 
 
 PRINCIPLES or NATURE. 37 
 
 relation to the diffusion of Christian principles? 
 Did the world become either wiser or better after this 
 religion had unfolded its genuine effects for more than 
 fifteen centuries ? Was this the cause of giving energy to 
 the intellectual faculties of man ? Were the genuine prin- 
 ciples of science, which are contained in the sysfera of na. 
 ture, displayed and manifested by the establishment of 
 this religion? [n a word, has Christianity enlightened 
 the world ? No ! but it has served as a means to sup- 
 press useful knowledge; for neither the commencement 
 r progressive establishment of this religion has contri- 
 buted to useful information. If science were connected 
 with the establishment and belief of Christianity, its ad- 
 vancement ought to have kept pace with the accelerated 
 operation of its cause. Cut the reverse is the fact, for 
 while the Christian religion had its greatest effect on the 
 human mind, the useful branches of science were totally 
 neglected, and the world was buried in the most profound 
 darkness and ignorance; but when the physical energy 
 of man roused itself from its slumbering and depressed 
 condition, ii took cognizance of primary principles, and 
 discovered truth from the invariable laws of nature. 
 While the mind was under the influence of clerical antho- 
 nty, independent reflection was effectually suppressed 
 and fear had destroyed all scientific efforts. Geography' 
 astronomy, and natural philosophy, in short, the whole 
 science of 'physics was denied the privilege of liberal in. 
 quiry and discussion. Religion affirmed the earth to be 
 as flat as a trencher, and he who denied the assertion was 
 charged with a damnable heresy. Religion denied the 
 existence of the Antipodes, and Genius trembled beneath 
 its threatening rod. Religion inverted the whole order 
 of nature, and truth and science had no safe or beneficial 
 appeal. Religion pronounced damnation to the philoso. 
 phic inquirer, and he sought tranquillity in the dark 
 abodes of ignorance, or the suppression of useful know, 
 ledge. In short, religion governed by terror, and the 
 mind of man painfully submitted to its destructive infln- 
 ence, till, at length, wearied and distressed by this de- 
 grading authority, it boldly asserted its own natural die- 
 nity and independence, and dared to draw its knowledge 
 
 I 
 
33 
 
 PRINCIPLES OF NATURE. 
 
 from the pure fountain of nature. As knowledge began 
 to iucrcase, the influence of the Christian religion and the 
 authority of the Church were seen to diminish ; and as in 
 the one case, ignorance kept pace with the promulgated 
 influence of this religion, so in the other, science has kept 
 pace, and extended itself in proportion to the destruction 
 of Christian influence and authority; and where at this 
 period there is the most science, there the least credence 
 is given to revealed religion ; where the principles of phy. 
 sics, morality, and politics, have been the most clearly 
 understood, there the least respect is paid to this system 
 of fanaticism and superstition. In short, they are incom- 
 patible with each other, and it may be confidently main- 
 tained that the world must either retrograde to a state of 
 darkness, or that the belief of the Christian religion must 
 become wholly extinct. If the mind of man should pro- 
 gressively advance towards a state of perfectibility, this 
 system of religion, so injurious to its researches, and so 
 incompatible with the dignity and happiness of his nature, 
 must be for ever annihilated and destroyed. If, on the 
 other hand, this unnatural scheme of ethics is permitted 
 to retain its mischievous influence, the highest and best 
 hopes of the philanthropist must be abandoned, and ipno. 
 ranee and misery become the lot of mortals. But God 
 forbid that this should ever be the case. The benevolent 
 mind, while reflecting on the subject, entertains a strong 
 hope, that the reverse will obtain, and that the world will 
 ultimately become virtuous and happy. 
 
 Again, this religion, claiming with so much imperious 
 austerity a celestial origin, has not been less injurious to 
 the cause of morality than to that of science. Its funda- 
 mental principles are of a nature destructive to all moral 
 virtue, its doctrines openly disavow all benefit resulting 
 from the practice of a genuine morality. Faith, atone- 
 ment, and supernatural grace are the essential requisites 
 of eternal happiness, and these have nothing to do with 
 the mental or moral energies of our nature. The culti- 
 vation of our minds, the improvement of our faculties, and 
 the performance of moral duties, by which alone man can 
 expect or deserve to enjoy permanent felicity, are not 
 considered as the proper means of acquiring it; but a 
 
 PRINCIPLES OF NATURE 
 
 39 
 
 
 blind and unintelligible faith, a mysterious and inespli- 
 cable belief in carnage and murder, are to become the ob- 
 jects of our higkest admiration! "Not of works," says 
 Paul (the apostle of fanaticism and superstition,) " lest 
 any man should boast." And again, " It is not of him 
 that willeth, nor of him that runneth, but of God that 
 sheweth mercy." When maxims such as these are funda. 
 mental in any system of religion, what beneficial effects 
 can result from it? It goes to the destruction of all moral 
 efforts. It represents man as incapable of performing any 
 virtuous action. " For of yourselves ye can do nothing," 
 is another maxim of this holy religion. If man then can. 
 do nothing, nothing ought to be required of him; and if 
 he is capable of practising moral virtue, he ought to re- 
 ceive his reward. But inspiration teaches, that he ought 
 to depend on the merit of another ; and fanaticism cries 
 aloud, that in Jesus alone you have hope; when the truth 
 is, that neither the hopes, the welfare, or the happiness of 
 man, can bear any possible relation to Jesus Christ or his 
 opinions. Man is a being possessed of certain powers and 
 faculties, and it is only through the justifiable exercise of 
 these, that he can be happy. But when he is taught to 
 believe that his highest moral efforts can avail nothing; 
 that he is completely under condemnation, in consequence 
 of the imputed sin of him who lived six thousand years 
 ago ; that he can be relieved from the effects of this pri- 
 mary apostacy, only by the murder of an innocent per- 
 son ; that he can lay claim to this relief only through the 
 channel of supernatural grace and divine aid; in fact, 
 that of himself, he can do nothing : when he is taught to 
 believe all this, what inducement can remain to the prac- 
 tice of virtue ? There is none, and the mind is left to the 
 gloomy anticipations of eternal fire. Was this religipn 
 instituted for the benefit and improvement of man? And 
 do its professors deny him the power and beneficial results 
 of moral exertions ? Do they call him to virtuous activity 
 for the purpose of insulting the useful energy of his na- 
 ture? Do they in one breath represent him as an intelli- 
 gent being, and in the next degrade him to the condition 
 of a beast or a deyil ? It may be pronounced with cer- 
 tainty, that morality or real virtue can never be promoted 
 2. 
 
40 
 
 PRINCIPLES OF NATURE. 
 
 by a scheme of religion containing such contradictions 
 and absurdities : and that human enjoyment has been 
 essentially diminished by the promulgation of such unna. 
 tural principles. Since it has already been shewn that 
 the Christian religion lias been destructive to science and 
 to morals, it seems almost unnecessary to make any ob- 
 servations on its relation to general happiness ; for since 
 the happiness of man depends essentially on the possession 
 of knowledge, and the practice of virtue, whatever in- 
 jures these, must be detrimental to his true felicity. The 
 descriptions given in this religion, of the character and 
 conduct of the Almighty, are shocking to the reflections 
 of the benevolent mind: they represent the Creator of the 
 world, not as the friend, but as the enemy of man ; as a 
 being agitated by passions, and acting capriciously for 
 the gratification of his own resentment ; sometimes he is 
 said to be merciful, at other times cruel and vindictive ; 
 sometimes just, at other times malevolent and revengeful; 
 sometimes permanent and immutable in his actions and 
 designs ; at other times changeable, and to have repented 
 of what he had previously determined to perform; at one 
 time unbounded in his love, at another time unlimited in 
 his fury and his vengeance ; sometimes the God of peace, 
 at other times the God of wars and battles; now mild 
 and peaceable, the next moment angry and resentful 
 in short, this Christian God is ever at variance icilh him- 
 self, and in him no genuine confidence can be reposed. 
 Can any one then be happy who trusts to a bc-ing of this 
 description ? To one who is imperfect, unstable, pas- 
 sionate, and revengeful ? To a being who has, in fact, 
 no uniformity of conduct, no system of action, and no 
 immutability of procedure ? No ! Those who place 
 their confidence here, must be wretchedly disappointed, 
 and an agitated mind will be their unavoidable portion. 
 Yet to all this is added the fear of an eternal hell, as the 
 certain and inevitable lot of nine-tenths of the human 
 race. To say, therefore, that this religion has made man- 
 kind happy, is to disregard all the operations of the hu- 
 man heart, and the most justifiable hopes of the human 
 mind. 
 Man ! if thou woul Jst be happy, thou must come home 
 
 PRINCIPLES OF NATURE. 41 
 
 to nature, admire her splendid beauties, derclope truth 
 from the permanence of her laws, cultivate real virtue, 
 improve and exalt thy character, extend the sphere of thy 
 utility, and invariably adhere to the practice of a pure and 
 genuine morality. 
 
 CHAP. VI. 
 
 Origin of the EarlJu 
 
 SUPERNATURAL religion has been fertile in Inventing 
 systems concerning the origin of the world. The period 
 tvhich has been assigned to its duration, has been extreme- 
 ly different among different nations of the earth, and hag 
 been limited or t xtcnded by theological authority. The 
 Chinese records ascribe to the earth a duration of more 
 than twenty thousand years, and according to the opinions 
 of some, of more than forty thousand years. These 
 opinions are controverted by Christian believers, because, 
 according to their sacred writings, the age of the earth is 
 only about six thousand years. Every opinion upon this 
 subject, which is supported by a popular and supernatural 
 theology, is maintained with a tenacity which fanatic dog. 
 matism never fails to inspire. It is no doubt a matter of 
 curious inquiry when and by what means the earth was 
 produced, what important changes it has undergone, and 
 by what means these changes have been effectuated, and 
 what will be their final result upon the modification and 
 existence of the earth. While we inquire into the origin of 
 the earth, we are also naturally led to the idea of the other 
 extreme, and are solicitous to ascertain the ultimate ex- 
 tent of its duration. It is, however, a subject of -vast 
 difficulty, and involved in so much darkness and uncer- 
 tainty, that it will probably always be impossible to reduce 
 to absolute certitude any philosophical ideas upon this 
 abstruse and difficult case. One thing, however, is cer- 
 tain, that if philosophy be ignorant upon the origin of the 
 earth, theology, from the nature of its character, must be 
 still more ignorant; philosophy investigates with patience 
 and temperate perseverance, while theology is impelled by 
 
 El 
 
42 
 
 PRINCIPLES OF MATURE. 
 
 the gales of ranting enthusiasm. The latter is certain, 
 without evidence, and the former is in doubt because it is 
 deficient in evidence. When it is asserted by Christian 
 believers, that without the Bible we should know nothing 
 of the beginning or the end of this world, what do they 
 say more than this that we must take the authority and 
 declaration of a theological book lor absolute and positive 
 truth that assertion must supply the place of evidence; 
 the ignorance of antiquity is to be preferred to the science 
 of modern times, the decisions of the church ought to have 
 more weight than the demonstration of intellect; that the 
 mythology of every nation should be put into the balance 
 against the strength of human judgment and a compre- 
 hensible developcment of moral and physical laws. The 
 earth, which we inhabit, occupies a station in that Tast 
 system which is presented to our view in the regions of 
 space; it is the residence of beings whose powers are in- 
 adequate to a comprehension of all those vast objects 
 which surround them ; it is this ignorance that has in- 
 duced the necessity of so many false and whimsical con- 
 jectures concerning the origin of the world. There is, 
 however, in this case one substantial consideration, to 
 which we ought to direct our reflections. It is among the 
 philosophical troths which cannot be controverted, that 
 nothing can never become something, and that something 
 can never become nothing. If this truth be applied to the 
 present case, we shall have in part, a solution of the diffi- 
 culty, so far as it relates to the existence of the materials 
 of which the earth is composed; but modification and 
 local situation in the planetary system, will constitute 
 another part of the inquiry. Christian philosophers them- 
 selves have acceded to the axiom, that from nothing 
 nothing can be made; if this be true, as it clearly is, the 
 eternal duration of the earth in some form or other, will 
 follow as a necessary consequence. It is declared in the 
 first chapter of Genesis, that in the beginning God created 
 the heaven and the earth. But we are not told from 
 what materials, or in what manner this work was per- 
 formed. One thing, however, is remarkable in the ac- 
 count, that there were three days and three nights before 
 the creation of the sun, which is the sole cause of day and 
 
 PRINCIPLES OF NATURE. 43 
 
 night. This proves that Moses, or whoever wrote the first 
 ohapter of Genesis, was neither a good world maker, nor 
 a good astronomer. If the whimsical and incongruous 
 opinions of theologists were to be credited, every part of 
 the physical universe would be distorted, and all the use- 
 ful discoveries of philosophy would be destroyed by a 
 single dash of authority. Moses makes day and night 
 without the existence of a sun ; Joshua stops the course of 
 the sun, and the author of the gospel of St. Matthew pre- 
 cipitates the stars from their celestial condition, and causes 
 them to descend upon the earth, with as little difficulty as 
 if (hey had been se many pebble stones. It is not in the 
 fanciful reveries of religionists that we are to expect to 
 discover physical truth ; the smallest frantic impulse is 
 sufficient to overturn the beauty and harmony of nature, 
 and there is scarcely a religious zealot on earth who would 
 not sacrifice natural truth to the phrenzy of his enthusiasm. 
 When the temperate philosopher assorts that it is probable 
 in his view of the subject that the earth has existed from 
 all eternity, the Christian fanatic rises in all the power of 
 holy and vindictive resentment, as if the question, in its 
 ultimate tendency, involved the best interest of moral 
 existence, and all the practical considerations of human 
 life. Progressive investigation upon this subject will con- 
 stantly be attended with a diminution of respect for tlico- 
 logical opinions ; but a doctrine once established in super- 
 natural religion, is henceforth to be denominated abso- 
 lutely true and infallible; the most abstract speculations 
 of a philosophical kind, are damnable heresies, and the 
 authors and supporters of them destined hereafter to ex- 
 perience the vindictive fury and unrelenting vengeance of 
 the Jewish and Christian God. 
 
 The eternal duration of the earth in sonic form or other, 
 is rendered certain by the essential properties of matter; 
 whatever does exist, must have existed from all eternity, 
 and must, from its very nature, continue to exist for ever. 
 Creation and annihilation, so far as these words are ap- 
 plied to the essence of things, are words without meaning; 
 but so far as they are applied to specific modification, they 
 are intelligible and universal. Experience bears testimony 
 to this solemn truth; but if the earth existed from all 
 
44 PRINCIPLES OF NATURE. 
 
 eternity, did it always hold the same relative position In 
 regard to the sun and other planets? This is a question 
 that can receire only a partial and probable solution, nor 
 is it of importance to the true interests of philosophy, that 
 it should engage in any high degree, the attachment and 
 energy of human intellect. The productions on the sur- 
 face of the globe, constitute, in some small degree, the 
 foundation of ingenuous conjecture. The vivifying in. 
 fluence of the sun, seems to be an operating cause, with- 
 out which vegetation and life would be unknown; in the 
 present condition of the earth, the effect of the sun is 
 clearly discovered, and the productions which we behold 
 are the result of its celestial power. Men exist, large ani- 
 mals of various species also exist, together with all sub- 
 ordinate exhibitions of physical energy. Procreation and 
 reproduction of specific kind and class are the invariable 
 laws of nature. But the question of the greatest difficulty 
 is, that which relates to the origin of the first and roost 
 powerful kind of animals that exist upon the earth ; the po- 
 sition which the globe at present holds in relation to ihe 
 sun, does not warrant us in the conclusion, that cither man 
 or the larger kinds of animals in the brute creation could 
 have resulted from this position. The same power that 
 formerly produced them, would be able to produce them 
 still, and in addition to the ordinary process of reproduc- 
 tion, we should have a right to expect new beauties and 
 wonders, equal at least to the most excellent which we now 
 behold. This, however, is not the case, and the fair de- 
 duction on the ground of philosophy is, that the relative 
 position of the earth and sun, must formerly have been 
 different from what it is at present, and that it is upon a 
 hypothesis of this kind, that we are to seek for a solution 
 of 'the highest di faculties with which we are presented in 
 the animal world. There is one other idea of analogical 
 weight in the discussion of this part of the subject. Nature 
 is every where periodical in her exertions and energies ; 
 she. is susceptible of fatigue and lassitude, and her most 
 powerful operations are followed by proportionate debility 
 and inactivity. It is therefore possible in the order of na- 
 ture, that the most powerful animals might have been the re- 
 sult of an inconceivable exertion, to which Nature for mil- 
 
 PRINCIPLES O7 NATURE. 45 
 
 lions of years after, might have been totally incompetent. 
 Among the human species there is evidently a great diversity 
 of external appearance ; the white and the black man are as 
 different in some other respects as they are in the colour 
 of their skin; the long straight hair of the one, and the 
 curled wool of the other, is a verification of this remark. 
 Both races are intelligent, and it is presumed that the in. 
 tellectual powers are not in any essential degree dissimilar. 
 Improvement has made more difference than nature; and 
 the immoral opinion, that the whites have a right to en- 
 slave the blacks, is a complete abandonment of the princi- 
 ple of reciprocal justice, and a violation of the fundamen- 
 tal laws of Nature. Tlie only consideration which in- 
 duced the mention of this subject, was to shew that it if 
 probable that Nature has at different times, made great 
 exeition in the work of creation or production, and that 
 from man down to the lowest insect, a graduated modifi- 
 cation of physical energy has been exhibited throughout a 
 past eternity. It will be then enquired whether this con. 
 jecture can be analogized with the idea of new productions 
 in the planetary system? The answer to this inquiry 
 must be given unequivocally in the negative. The axiom 
 that from nothing nothing can be made, here applies with 
 correct and indubitable force, and unless comets or 
 planets interfere and derange each other's existence, there 
 can be no new production ; and even in such a case it 
 would be form alone that was new, and not essence and 
 matter. The changes that are exhibited in Nature are 
 infinitely diversified, and the causes of these changes not 
 clearly to be discovered. The mass of existence must re- 
 main for ever the same; but its modifications will vary 
 throughout infinite space, and through all the successive 
 periods of the eternal duration of time, or to speak more 
 correctly, through the progression of an interminable 
 futurity. The whole mass of material existence, is to us 
 infinite, or at least incomprehensible. To its extent in 
 the regions of space, no limits can be assigned, and to its 
 duration anterior or subsequent, we can fix no period. 
 The most probable conclusion resulting from the nature of 
 matter, and the stability of physical laws is, that the uni- 
 verse has existed from all eternity, and that its duration 
 
46 PRINCIPLES OF NATURE. 
 
 hereafter will be endless. Upon (he earth all the differ, 
 ent kinds of animals, and all the individuals of each kind 
 are seen in succession to die and dissolve into Nature : it 
 is from this inferred, that death is an universal law, so far 
 as it relates to all the productions of the earth. But we 
 cannot analogize these facts with the planetary system. 
 We have never seen a planet die or dissolve into the vast 
 ocean of space; we have therefore no good reason to be- 
 lieve that any such event will ever take place. If such a 
 fact had been discofcred in one single instance, it would 
 be strong analogical evidence, that the same fate would 
 ultimately overtake all the vast orbs which fill the unli- 
 mited regions of space, or that universal death is an uni- 
 yersal law of Nature. The constancy of existence, and 
 the immutability of physical laws, will, however, be a suf- 
 ficient consolation to timid minds, apprehensive of a final 
 dissolution of the beautiful system of the material world. 
 Human Nature may repose in these laws the utmost con- 
 fidence; they will probably operate with divine energy 
 throughout an endless futurity. 
 
 CHAP. VII. 
 
 Universal Deluge. 
 
 THE highest delight of theology is the destruction of 
 the beauty, order, and harmony of the universe. A world 
 regularly existing from all eternity, and continuing so to 
 exist through an endless futurity, would be, in the estima- 
 tion of supernatural theology, an object of disgust. To 
 nourish the superstitious pride and folly of man, it is ne- 
 cessary to derange, overturn, and destroy the splendid 
 beauties and majestic grandeur of the vast empire of na- 
 ture. Not content with the scheme of prediction, whose 
 fulfilment, including the ultimate dissolution of the earth, 
 superstition conceived it was necessary to retrace and dis- 
 cover, in the history of past ages, an event equally distress- 
 ing and terrific. For this purpose the story of the Uni- 
 versal Deluge was contrived, in which all the animals on 
 the surface of the earth, a select number only excepted, 
 
 PRINCIPLES OF NATURE. 47 
 
 fell a sacrifice to the vengeance of the Jewish God. The 
 nature and details of this story are exposed to strong ob- 
 jections, and by an examination into the Bible account, 
 the inconsistency and even impossibility of the case will 
 be discovered. It will also appear, by recurrence to the 
 law of nature, that such an event is, in no shape whatever, 
 deserving of human credence. The law of fluids, and the 
 deficiency of water, render it physically impossible that 
 the whole globe should be overflowed at one and the same 
 time. It is well known that water always seeks its level ; 
 where the equilibrium is destroyed, there will be instantly 
 a powerful effort to restore it. If therefore the water was 
 elevated sufficiently high to cover the highest mountain*, 
 the seas would become dry, a vast cavity would be formed 
 below, and the waters would be precipitated with incon. 
 ceivable fury and force to supply the cavities below, 
 and re-establish the consistent harmony of nature. The 
 mountains of Andes, in South America, by far .the most 
 exalted land upon the surface of the earth, is, at the point 
 of Chimberazo, twenty thousand feet above the common 
 surface of the ocean. There is, therefore, a great defi. 
 ciency of water to answer the purposes of an universal 
 deluge. For as by the law of fluids, water uniformly 
 seeks its level, it is necessary that all around the globe 
 the water should be raised twenty thousand feet, other- 
 wise the American Andes would not have been covered, 
 and the deluge would not have been universal. Let any 
 one calculate what a vast quantity of water would have 
 been necessary to have covered the whole earth to such a 
 height, and he will soon discover the absurdity of this 
 marvellous account, still more marvellous event, related in 
 the book of Genesis. To say that God created such a 
 vast body of water for the sole purpose of drowning the 
 world, and all the creatures which he made in it, and 
 afterwards annihilating it, is to assert, in the first place, 
 that which is impossible, and throw upon the moral cha- 
 racter of God a sarcasm at which man ought to be 
 ashamed at which he ought to blush and be confounded. 
 The account which is given of the Deluge subjects itself 
 |o strong suspicion of incorrectness and want of truth. It 
 is impossible that the ark, or any other vessel that ?er 
 
48 
 
 PRINCIPLES OF NATURE. 
 
 was built, could have contained all the animals which are 
 jaid to have taken refuge in it. This ark, according to 
 the Bible description of it, was in length about fiFe hun- 
 dred and twenty-five feet, in breadth eighty-seven and a 
 half feet, and in height fifty-two and a half feet. It is 
 easy to perceive, that a vessel of such dimensions had not 
 the capacity of containing the numbers, and all the va- 
 rious kinds of animals which are said to have been rescued 
 from the fatal effects of this general Deluge. It is in 
 vain that the advocates of this wonderful event fly to mi- 
 racles, or the operations of supernatural powers. Miracle 
 on miracle must have been performed, the nature of things 
 perverted, her laws wholly changed, and the immutability 
 of the divine character completely annihilated, before it 
 could be possible for the human mind to accede to the 
 truth of this marvellous event. Some curious and philo- 
 sophical observations concerniug the Delude, taken from 
 Emmerson, a British writer, are here subjoined. " Con- 
 cerning the cause of this flood, some suppose it brought 
 about by natural causes ; and others, by nothing less than 
 a divine power. Those that are for natural causes, ima- 
 gine a comet to have passed near the earth at that time, 
 and by its approach to have raised a very strong tide, 
 which would increase as the comet approached the earth. 
 The effect of this would be, that this great tide would lay 
 all places under water, and would consequently drown 
 all the inhabitants so far as it reached. That such a cause 
 as this is capable of producing this dismal effect is very 
 evident. For if so small a body as the moon, at the 
 distance of sixty of the earth's semi-diameters, be able to 
 raise a strong tide in the ocean of twelve or fifteen feet 
 high, a comet as big as the earth, and coming very near 
 it, would raise a prodigious tide, capable of overflowing 
 all that side of the earth which is next to the comet, and 
 also the opposite side. But then this could not drown 
 all places at once ; for at the quadratures, or in those 
 places which have the comet in their horizon, they would 
 have as great an ebb ; but then it would have this effect, 
 to overflow and drown all places successively. For this 
 huge spheriod of water always pointing towards the co- 
 met, would, by the earth's rotation, pass over all the 
 
 WUXCIFLES OF NATURE. 49 
 
 countries of the world: and therefore, in 'the soacB f 
 
 twenty-four hours, ,he who.e earth would be invoK h 
 
 water, and all animals as effectually destroyed as if the 
 
 Mater staid one hundred and fifty days upon the earth 
 
 espec a ly as the earth must needs make se'vera rotatio^ 
 
 after this manner, before it could get clear of this disturb- 
 
 ing force of the comet. The natural and necessary X 
 
 of all , hls w?u | d be that by such a prodigious and rapid 
 
 motion of this vast body of water round the earth in tw^n- 
 
 ty-four hours, all plants and trees must be torn up "bi the 
 
 roots and earned along with the current-all buildings de- 
 
 molished, the rocks, hills, and mountains dashed to pieces 
 
 e n eth bonT an the n duct of thc sea as "iS35 
 
 teeth bones &c. earned along with the flood, and throwj 
 upon he earth, or even to the tops of mountains promis 
 cuously Mith other bodies; hardly any thing ^u,d 
 found strong enough to withstand its force. In such a case 
 as this, it would be impossible for any ark to live 
 
 ' an f 
 
 f arguments, physical and moral, against an 
 
 of this kmd, are stron s and conclusive ; Nature is 
 incompetent to any such exhibition, and the moral p er fe c 
 t.ons of Deity forbid it. The flood is therefore I Mmerl' 
 and one of the theological errors contained in ,he S5S 
 ysten, O f rel.g.on. f no other errors of greater mfgl 
 
 i , f 6 P ernicious consequences were to be found 
 
 nth,, holy book, it would be an object rather of pleasant 
 amusement, than of severe remark and condemnation 
 
 CHAP. VEIL 
 
 Christian Wonder*. 
 
 THE truth of a book is always to be suspected, in D ro 
 portion as it deviates from consistency, o7 the iene 'l 
 laws of nature. The story of the Deluge, which wa, 
 con,,dered in the preceding chapter, i, 
 0+ BAle by a relation of other ma 
 stances, which necessarily create, in all 
 extreme doubts of the validity, 'or 
 
fiO PRINCIPLES OP NATURE. 
 
 writings. The wonders that are unfolded in the Old 
 Testament may, with propriety, be denominated Chris- 
 tian, since it is by an union of the two books that Chris- 
 tian doctors have constituted the essence and doctrines of 
 revealed religion. If this book, which is considered as 
 dirine, had displayed with clearness, dignity, and solem- 
 nity, the character of the Creator; if the principles of 
 reciprocal justice and genuine morality had been deve- 
 loped and marked with precision ; if fact had been sub- 
 Miluted in the room of fable, it would not have been an 
 object of censure and condemnation, and the ridiculous 
 nnd marvellous accounts, which, in the Old Testament, 
 make up a considerable part of the book, would never 
 Imve been presented to the human understanding as objects 
 of veneration, belief, and attachment. 
 
 The destruction of the cities of Sodom and Gomorrah, 
 J)j fire and brimstone, precipitated from Heaven in the 
 form of rain ; the blowing down the walls of Jericho 
 with rams horns by the triumphant march of the priest- 
 liood round the city ; the marvellous and frightful story 
 of the \Vilch of Eudor ; the woeful condition of Daniel 
 in the den of lions ; the hot sultry situation of Shadrach 
 find his two companions in the fiery furnace ; together 
 ith the unutterable and hopeless abode of poor Jonah in 
 the belly of the whale : all these are specimens of that 
 miserable and disgusting extravagance with which this 
 Holy Bible is everywhere replete. 
 
 These are a few out of the number of that long cata- 
 logue of foolish detail for which the Scriptures of the 
 Old and New Testament are so remarkable. If any man 
 rf the present day, who writes for the instruction and be- 
 ncfit of mankind, were to interlard his works with such 
 idle, extravagant, and useless stories, he would be consi- 
 dered in a state of insanity, and bis writings would be 
 contemned even by Christian believers themselves. A 
 rain of fire and brimstone is impossible in the order of 
 nature, and inconsistent with the moral perfection of that 
 lUing who governs the world. In throwing down the 
 walls of Jericho, there is something in the detail of the 
 Mory, which, in the first place, is calculated to excite in 
 human nature sentiments of humour and ridicule. The 
 
 PRINCIPLES OP NATURE. 61 
 
 pompous and solemn parade of the priesthood, marching 
 with great dignity around this walled city, with crooked 
 rams' horns in their hands, and exhausting the whole force 
 of their lungs, with an expectation that, by this puffing 
 effort, they should be able to throw down the stony walls 
 of a city, has something in it of a laughable nature; but 
 the conclusion of the story, if it had any truth in it, would 
 be to a correct mind, productive of distress, since indis- 
 criminate and unrelenting murder forms the painful pic- 
 ture. The story of the Witch of Endor is too contempt- 
 ible for serious remark ; but when coupled with Lot's 
 wife and Sampson the Pillar of Salt and the wonder- 
 ful strength in Sampson's hair, it might serve to frighten 
 children and amuse fools; but to sedate minds, attach- 
 ed to nature and truth, such incoherent stuff must become 
 an object of the highest contempt the bare mention of 
 such extravagant vagaries, ought to be their open refuta- 
 tion. The laws of nature are permanent. God is immuta- 
 ble and truth is immortal to these great objects the ener- 
 gy of intellect ought to be directed. It is time, therefore, 
 to proceed to the examination of arguments, which the 
 most respectable and enlightened believers in Christianity 
 have deemed sufficient to establish its divine origin. These 
 arguments shall be taken up and stated in their full force, 
 that in this respect Christians shall have no right to com- 
 plain ; the success attending an effort to confute them 
 must be judged of by the result and mode of execution. 
 It is sufficient that a sincere desire to discover truth will 
 be a constant concomitant of those inquiries. 
 
 CHAP. IX. 
 
 Is (he Evidence druien from Miracles sufficient to prore 
 the Divine Origin of the Christian Religion? 
 
 THE sun rises in the eastern horizon with all its re- 
 splendent beauties and divine energies, and yet carries 
 along with it no terror or disorder no trouble or unea- 
 riness in the mind of man. Its motion is known to be 
 Ft 
 
52 PRINCIPLES OF NATURE- 
 
 regulated by a constancy of impulse ; by a cause, whose 
 nature and power are invariable and uniform ; by a cause, 
 in which man reposes the utmost confidence. The stars 
 glisten in the firmament, unshaken in their position ; the 
 noon performs her wonted duty in the planetary world; 
 in other words, the solar system is guided by laws, of 
 which mathematical science has taken the most indubita- 
 ble cognizance. The productions of the earth are sub- 
 ject to no supernatural derangement ; they are exhibited 
 with a constancy and specific similarity which discard 
 every idea of perversion in physical law, and present the 
 material world as a theatre of certitude which the efforts 
 of superstition cannot destroy. The tides ebb and flow, 
 and ail the relative operations of nature are preserved 
 entire, in despite of the malignity of superstition. This 
 vast whole, this extensive universe, thus subjected to the 
 operation of immutable laws, is, nevertheless, distorted 
 and deranged by Christian Theology ; its author is insult- 
 ed, and the scientific deductions of numan in (ellect per- 
 verted or destroyed. Religion, not content with the con- 
 sistency and harmony of nature, has sought for redress 
 in the violation of her laws, and nothing short of miracles 
 could satisfy the extravagant desires of pious and holy 
 fanaticism. Pride and vanity have tempted man to esta- 
 blish religion upon a supernatural basis. The idea of as- 
 sociating with Heaven, and holding an intercourse with 
 celestial powers, was a circumstance of extravagant aud 
 delicious enjoyment with a privileged order, and laid the 
 foundation of that terrifying severity of judgment con- 
 tained in the gospel declaration He that believelh not 
 shall be damned. 
 
 If supernatural religion were a thing founded in truth, 
 it would not seek for so many diverse means of support, 
 but would rest itself upon the decisions of human judg- 
 ments, and the general science of the world. A Irue sys- 
 tem of ethics disclaims all foreign aid, all violation of 
 Nature's laws, and stands upon its own intrinsic merit. 
 Miracles make it neither better nor worse ; if it be false, 
 miracles cannot make it true ; and if it be true in its own 
 nature, the working of miracles cannot make it more 
 
 PRINCIPLK OF NATURE. 
 
 53 
 
 (rue. There cannot, therefore, be any use in miracle*, 
 since they do not alter the nature of things, or destroy 
 the force and extent of evidence. 
 
 The evidence deduced from the supposed existence of 
 miracles, is considered by Christian believers incontro- 
 vertible, in regard to the sacred truths in their religion. 
 It is astonishing, say they, that any man can have the au- 
 dacity to call in question the truth of this system, whose 
 divinity has been proved by the working of so many mi- 
 racles. Both under the Jewish and Christian dispensa- 
 tions, God manifested his power, and displayed his eter- 
 nal perfections in support of the holy nature and celestial 
 origin of revealed religion ; he stopped the course of the 
 sun, parted the seas, and dried up the rivers, that his 
 chosen people might pass through with safety upon dry 
 Sand. lie raised the dead in presence of vast multitudes, 
 whose testimony has descended down to us with undimi- 
 nished weight and convincing energy. He has arrested 
 in turn all the powerful IOKS of nature, in consequence of 
 xhichy he has established in the face of the trorW, the di- 
 vine origin of the Christian religion. It is, therefore, 
 something xorse than fully, it is blindness and madness, 
 mingled i:ith the grossest efffontery to the majesty ef 
 Heaven, even to suspect the holy truths of this holy and 
 supernatural system. All this may be true ; but of its 
 truth we shall be better able to judge when we have tho- 
 roughly investigated the subject. Assertions cannot be 
 substituted for arguments, and we have yet to learn, whe- 
 ther the weight of evidence drawn from miracles, be as 
 great as Christian believers represent A miracle is a i 
 violation of the laws of nature, by supernatural poser. 
 In the act of such violation, there must have been some 
 great object in view, which could not otherwise be ac- 
 complished ; the violation, therefore, must have been con- 
 sidered as the least of two evils, and the result as produc- 
 tive, upon the whole, of the greatest possible good. But 
 this represents an omnipotent GOD, surrounded with dif- 
 ficulties, and like imperfect creatures, disposed to make 
 the best of a bad condition. It will be necessary for those 
 vrho advocate the doctrine of miracles, to recur to the 
 cause and primary establishment of the laws of nature. 
 F3 
 
54 PRINCIPLES OF NATCRE. 
 
 God is infinite in all his perfections ; the laws of nature 
 are an effect of the divine attributes, and must have been 
 modified in the best possible manner, and to answer the 
 best and wisest purposes. To alter, therefore, that which 
 already had been done in the best possible manner, would 
 be to make it worse, for no alteration or amendment 
 could make that better which is already as good as it 
 could be. If the world and the laws by which the world 
 was governed, are the offspring of infinite wisdom, they 
 must have been right in the first place, for it is a necessary 
 character of infinite wisdom, to perform whatever it docs 
 perform in the best possible manner. AH alterations or 
 violations in any system or set of laws, argues imperfection 
 and want of discernment; but such imperfection and 
 want of discernment cannot be the property of a perfect 
 being. If God therefore is perfect, such perfection would 
 enable him to conceive and execute with a masterly hand. 
 The mechanic who builds a machine, frequently alters his 
 plan, and is under the necessity of attending to amend- 
 ments and repairs ; but his ignorance was the ground 
 work of this, and a competent knowledge of the princi- 
 ples by which the machine was constructed, would have 
 precluded the necessity of subsequent correction and 
 amendment. The Creator of the world knew perfectly 
 well the force and effect of principle before it was applied 
 to the accomplishment of the variegated motions and 
 operations of existence; ignorance, therefore, could have 
 no share in modifying the vast powers of the universe, or 
 the immutable principles by which it is directed. Wis- 
 dom, power, and goodness combined in the management 
 of the whole, and consequently the whole is formed 
 exactly in such a manner as these three leading perfections 
 of the divine character at first intended. To work a 
 miracle therefore, would answer no very valuable purpose, 
 and is derogatory to the attributes of God, by which it is 
 supposed to be wrought. To establish a system of reli- 
 gion by evidence drawn from miracles, is to establish it 
 upon the ruin of the consistent harmony of the divine 
 perfectii n-. upon the ruin of all principle and all confi- 
 dence. When the consistent character of the author of 
 such religion is destroyed, the religion itself is not worth 
 
 PRINCIPLES OF NATURE. 65 
 
 mil ell. Either God did things in the first place as they 
 ought to be done, or he did not ; if he did 'them as they 
 ought to be done, there could have been no need of altera- 
 tion, nnd consequently there could hare been no such 
 thing as a miracle; if lie did nor, then he must have been 
 either imperfect, or have acted inconsistent with good 
 principle; in cither of which cases, his character as God 
 would be destroyed, and the perfection of his existence 
 sacrificed upon the altar of human folly. Fanaticism, 
 which attempts to exalt its God by making him work 
 wonders, is as great an enemy to true Theism as the open 
 and professed Atheist. A wonder-working God, who 
 violates his own laws, and acts inconsistently with the 
 principles he himself has established, is no God at all. It 
 is an immoral phantom conjured up in the wild vagaries 
 of a superstitious imagination. It is easy to perceive that 
 it' there be in nature a perfect God, he cannot be the 
 author of those marvellous and even ridiculous violations 
 of the laws of nature detailed in the. Old and New Testa- 
 ment. His character must be uniform, consistent, and 
 perfect, just and equitable, and in perfect coincidence with * 
 the immortal laws of the moral and physical world. All 
 things, it is said, are possible with God. This is one of the 
 maxims of that religicn which has perverted all the princi- 
 ples of truth and justice; but this maxim is not true it is 
 not possible,-for instance, that God should destroy his own 
 existence; it is not possible that he should act inconsist- 
 ently with the properties and principles of his nature. This 
 extravagant assertion, instead of exalting the character of 
 the Creator, would absolutely destroy it, by causing him to 
 act without rule and without justice. But Superstition 
 can never do enough for her God, until she has done a 
 great deal too much. A consistent and immutable Deity, 
 acting in strict conformity to the essential properties of 
 liis existence, would be, in the estimation of inconsistent 
 superstition, an object far inferior to those wild and on. 
 mly divinites, who overturn states and empires, perrcrt 
 the general order of nature, and occasionally, by way of 
 amusement, drown the whole world, with all the inhabi- 
 tants and animals (herein existing. A man walking regu- 
 larly upon the earth, and performing with fidelity all Ms 
 
C PRINCIPLES 0? NATURE. 
 
 moral duties, is ly no means an object of attachment; but 
 one walking on the water without doing any good, will 
 draw forth the admiration of a gazing, foolish, and super- 
 stitious world. The passion for the marvellous has car. 
 lied man from earth to heaven, and in the ranting fury of 
 fiis zeal, he has supposed that his God would be pleased 
 with all those moral distortions which at such unhappy 
 moments agitated his own delirious mind. The idea of the 
 existence of a miracle will be wholly destroyed by a just 
 recuirence to the counterbalancing evidence, drawn from 
 the experience of mankind. This experience bears testi. 
 mony to the uniform operation of Nature's laws it 
 teaches man to repose in them unqualified confidence; and 
 in a'l ihe common concerns of life, this confidence serves as 
 the foundation of his courage, his activity, and his conso- 
 latiun. Here are, then, two kinds of evidence opposed 
 o each other the one human experience and the other 
 human testimony. Those who contend that miracles 
 prove the divinity of the Christian religion, appeal to the 
 testimony of witnesses to support the truth and existence 
 of such miracles. Let this case be examined, and the 
 superior weight of evidence will appear with convincing 
 force. Believers declare that the miracles which were 
 wrought to prove the truth of the Holy Scriptures were 
 numerous, and performed before great numbers of people. 
 That the credit and veracity of these witnesses cannot be 
 doubted ; that they were honest and disinterested men ; 
 that they did not wish to be- deceived themselves, nor 
 could they possibly reap any advantage from deceiving 
 others; that some of the eye witnesses were inspired men, 
 in whom there was no guile, and that others were mere 
 men of the world, whose feelings and interest would have 
 rejected, if possible, the splendour of such supernatural 
 evidence; that all these, however, yielded to the mighty 
 energy of the mighty God ; that they pronounced him a 
 wonder-working God, and that such marvellous facts had 
 never before been presented to a wicked and apostate 
 world. It is also declared and maintained, that the result 
 of these pure and incorruptible witnesses has been trans- 
 mitted down for more than two thousand years through 
 (he holy and incorruptible channel of the Church of 
 
 PRINCIPLES OF NATURE. 57 
 
 Christ ; that the present generation might as well doubt 
 of the existence of Scipio or of Csesar, as to doubt of the 
 existence of Jesus Christ and his apostles, and the mira- 
 cles which by them were performed; that the unbeliever 
 at this time is working against all his own positions, de- 
 stroying the nature of evidence, and unhinging the moral 
 world. 
 
 Formidable as this statement may appear, it will per- 
 haps vanish when compared with the weight of evidence 
 drawn from the almost universal experience of the human 
 race. The laws of nature are uniform and immutable. 
 This is declared to be a fact by the testimony of all ages 
 and all countries. Observation and experience are the 
 sources which must be resorted to in such cases, and these 
 do not warrant a conclusion that the laws of nature have 
 ever been \iolated. Through a long succession of ages, 
 the same general facts and events have been presented ; 
 the same causes appear to have been in a constant state of 
 action, productive of the same or similar effects ; and to 
 the general order of the physical world, every living 
 creature now bears testimony. When, therefore, it is 
 asserted, that in former ages all this beauty and harmony 
 of (he world was destroyed, this ought not to overbalance 
 the convincing force of evidence drawn from our own ob- 
 servations. If we say that we .believe the former extra* 
 vagant accounts, we contradict (he testimony of our own 
 senses; we abandon the instructive guide of our own ex- 
 perience, and affirm that the testimony of a few men has 
 more weight than our own positive knowledge. The; hu- 
 man mind is bound to decide according to the greatest 
 portion of evidence; in any given case, therefore, the 
 nature and portion of evidence ought to be fairiy called 
 up before the mind, and perspicuity of statement will pro* 
 bably induce the necessity of a favourable and upright 
 decision. Will any Christian believer say, that he has as 
 much evidence that Nature's laws have been violated, or 
 that miracles have been wrought, as he has that the laws 
 of nature have not been violated, and (hat no miracles 
 have been wrought. Certainly the testimony of a few 
 men bears no proportion to the universal experience and 
 general observation of the human species. All mankind, 
 
58 PRINCIPLES OP NATURE. 
 
 with a few exceptions, declare that the world is governed 
 by laws which do not change. A few men who lived 
 many ages ago, declared that these laws did change, and 
 that they had been witnesses to several astonishing facts 
 of this kind. If we give credit to those men, we give the 
 lie to all the world beside; if we repose confidence in the 
 testimony of our own senses and the general experience 
 of mankind, we shall have reason to believe, that those 
 lew men, who relate prodigies and miracle?, were cither 
 deceived themselves, or that they had a design to deceive 
 others. It is not extraordinary for ignorant men, or even 
 the most scientific, to be frequently deceived ; nor is it 
 at al! extraordinary, that either the ignorant or the 
 learn -d should form a settled plan for deceiving their fel- 
 low-creatures. Either of these cases is much more pro- 
 bable, than that God should violate his own laws, or act 
 contrary to the essential properties of his existence. Ei- 
 ther of these cases is much more probable, than that the 
 experience and observation of all mankind, in almost all 
 ages, should have been incorrect, or incapable of judging 
 upon so plain a case as the operation of the laws of na- 
 ture. .Men are frequently interested in the practice of 
 deception, or at least they conceive that a temporary ad- 
 vantage would be the result; they therefore yield to an 
 impulse productive of misery in the end, but calculated to 
 gratify for the moment, the extravagant and vicious incli- 
 nations of the individual. Ulen arc sometimes disposed 
 to tell lies, but Nature speaks the language of solemn 
 truth. To controvert, therefore, this truth^ and adhere 
 to the stories of a few fanatic and ignorant individuals, is 
 the height of folly. In no other case is man so unwise ; 
 in na other case does he so essentially depart from the 
 rules of evidence and the respect which he owes to the 
 dignity of his intellectual existence. Further considera- 
 tions of corroborative weight and influence will be found 
 essentially connected with the nature of this subject, by * 
 recurrence to the history of intellectual existence and 
 the state of improvement in society. It is extraordinary 
 that all miracles have been wrought daring the dark a^es- 
 and that a cultivated state of human existence has ahvays 
 etcludcd and rejected all such marvellous events. The 
 
 PIIINCIPLW Or NATt'KE. 
 
 59 
 
 smallest attention that has been paid to the historical pro- 
 gress of science, will convince us that there are most won- 
 ders where there is most ignorance; that knowledge has 
 been always unfriendly to the existence of miracles ; that 
 ghosts, witches, and devils, with all their concomitant 
 train of mischievous and malignant phantom's, have gene- 
 rally existed amidst the darkness, the ignorance, and the 
 superstition of former ages; and that in proportion as 
 science advanced, miracle receded ; in proportion as know- 
 ledge was generally diffused, the marvellous stories of 
 antiquity became less respectable, and their supposed truth 
 more universally doubted. There was a time, and that 
 not very far distant, in which the foolish story of the Witch 
 of Endor was received with the greatest respect; at this 
 moment, enlightened Christians themselves are ashamed 
 of it. In proportion as man makes progress in physical 
 knowledge, he ceases to be the dupe of superstition, and 
 what before appeared marvellous, now becomes plain and 
 intelligible. In natural philosophy we may discover an 
 hundred proofs of the truth of this assertion: the rapid 
 lightning of Heaven, which darts with inconceivable velo- 
 city through the legions of space, was once considered as 
 a powerful weapon of destruction in the hands of God, 
 and that no human power could control it. This modi- 
 fication of physical energy, among enlightened minds, has 
 lost all its terror, and in many places "is completely sub^ 
 jected to the will of man. The cause of earthquakes is 
 known, and scientific presumption has gone so far as to 
 make even those that are artificial. The charms and de- 
 ceptions of legerdemain tricks have lost, in a high degree 
 their influence, and strength of intellect is determined to 
 oppose with constancy and firmness such impositions upon 
 (he human race. 
 
 If there were no other circumstance which operated 
 against miracles, the ignorance with which believers ap- 
 plaud them would, of itself, be a sufficient condemnation 
 and refutation of such idle and foolish stories. The witches 
 of antiquity have fled to the mountains; prophet's are 
 no longer credited, and the possibility of miracles is not 
 admitted by the mathematical and physical reasooer. Jf 
 miracles ever had any existence, why should they not 
 
60 
 
 PRINCIPLES OF NATURE. 
 
 have an existence still ? There is as much reason for 
 them now as there ever was, and the necessity is increased 
 by the infidelity of the present day. If miracles were 
 necessary to establish Christianity in the first instance, 
 they are equally proper and necessary now ; for proof* 
 ought to be equal to all, where equal credence is demand- 
 ed. To make the Christian religion consistent, it is ne- 
 cessary there should be a constant string of miracles in 
 erery age and in all countries ; but this would destroy the 
 very nature of miracles, by making them so frequent, that 
 it would be impossible to distinguish between these events 
 aud those which were produced by the common opera- 
 tions of the laws of nature. It is therefore impossible to 
 give equal proof to all those who are equally interested 
 in the ultimate decision upon revealed religion. 
 
 Every supernatural system has pretended to miracles, 
 to something mysterious aud marvellous, to something out 
 of the order of nature, and which would be calculated to 
 excite alarm amongst weak and ignorant people. The 
 truth is, there can be no such thing as a miracle; and (he 
 religion that is built upon this foundation is false, and 
 cannot be permanent. The laws of nature are immutable, 
 and God, their author, is free from every species of im- 
 perfection. Truth, immortality, and eternal uniformity 
 of action, are essential to his character and existence. 
 The evidence drawn from universal experience is against 
 the possibility of a miracle ; and the history of mankind 
 corroborates the impressive opinion, that the moral and 
 physical world is governed by laws inherent in the nature 
 of things, identified Kith their existence, and incapable of 
 being altered by the properties or exertion of any being 
 whatever. Christian believers assert, that their system is 
 the only one supported by miracles; but they ought to 
 know that Mahomet lays equal claim to the working of 
 miracles, having declared, that he travelled through ninety 
 heavens in one night, and returned to Mecca, in Arabia, 
 before the next morning that he saw God Almighty, 
 and held with him a personal conversation, together with 
 many other strange things of a miraculous and terrifying 
 nature. There is as much reason to believe Mahomet as 
 to believe Moses and Jesus, and their apostles and follow- 
 
 PRINCIPLES OF NATURE. (jj 
 
 ers. The fact is, there is no reasou to believe any of 
 them, unless the stories which they relate 'are consistent 
 with the nature of things and the character of God. All 
 deviations from this divine standard are to be suspected of 
 error, and miracles most of all. It is extraordinary that 
 Jesus, who is said to have wrought so many miracles, waj 
 afterwards put to death in the very place where the/ were 
 w rought, and by the very persons who had been eye wit. 
 nesses of such divine and supernatural power. " If the 
 Jeits demanded the leath of Jesus, his miracles are at once 
 annihilated in the mind of every rational man." It can. 
 not be presumed, that a man clothed with supernatural 
 power, would be a proper object of execution, in the es- 
 timation of those who really believed that he was in the 
 possession and exercise of such power, and that all his 
 efforts were aided and sanctioned by the Creator himself 
 If the proofs of this celestial mission of Jesus had been 
 clearly exhibited through the channel of miraculous oper- 
 ations, the Jews and all the surrounding multitude would 
 have adored him as a God, and they would have been 
 terrified at the very idea of laying violent hands upon one 
 whose omnipotence could have instantly crushed them to 
 atoms. The following remarks upon this subject, taken 
 from a powerful reasoner, deserve to be inserted here: 
 
 To suppose that God can alter the settled law* of 
 nature, which he himself formed, is to suppose his will 
 and wisdom mutable, and that they are not the best laws 
 of the most perfect being ; for if he is (he author of them, 
 they must be immutable as he is so that he cannot alter 
 them to make them better, and will not alter them to make 
 them worse. Neither of these can be agreeable to hit at- 
 tributes. If the course of nature is not the best, the only- 
 best and fittest that could be, it is not the oflsprinif of 
 perfect wisdom, nor was it settled by divine will ; and 
 then Ood is not the author of nature, if the laws thereof 
 can be altered ; for if the laws of nature are God's law 
 ie cannot alter them in any degree, without being in some 
 degree changeable. If all nature is under the direction 
 of &n immutable mind, what can make a change in that 
 direction? God must be allowed to be eternal, therefor, 
 be necessarily exists, aud is necessarily whaterer heii; 
 
 G 
 
62 PRINCIPLES OF NATURE. 
 
 therefore it is not in his own power to change himself ; it 
 is his perfection to be immutable for if liis nature could 
 possibly change, it might err; for whosoever is changeable 
 is not perfect. Beside, an eternal and a perfect nature 
 must necessarily be unchangeable; and as long as the first 
 moving cause is the same, all subsequent and second causes 
 can never vary." This reasoning is energetic and con- 
 clusive against the doctrine of miracles. If then there 
 can be no such thing as a miracle, Christianity, which is 
 built upon this foundation, must be false. Man must 
 therefore resort to a system of morality and religion 
 which coincides with the laws of nature, and which dis* 
 cards all supernatural violation of its divine order and 
 harmony. 
 
 CHAP X. 
 
 Prophetic Evidence in relation to the Divinity of the 
 Christian Religion. 
 
 THE fulfilment of the prophecies is considered by Chris- 
 tian believers as strong proof of the sacred and celestial 
 nature of their religion. They speak in language positive, 
 and in confidence bold and firm, that the divinity of that 
 holy system, which they believe, is substantiated by many 
 wonders, and that they have a surplus of evidence in 
 favour of its holy truths. Miracles, although sufficient of 
 themselves to prove that revealed religion is true, are 
 corroborated by the convincing evidence drawn from pre- 
 dictive declaration contained in the Scriptures. Many 
 centuries ago, and even thousands of years, the favourites 
 of Heaven were inspired with a clear and certain know, 
 ledge of important events which subsequent times should 
 disclose to the humau race. The predictions of these men 
 have been literally fulfilled, and this circumstance of 
 itself ought to be sufficient to destroy the infidelity of the 
 present age. This idea is considered by Christians as 
 founded in truth, and they challenge a confutation of its 
 force and effect. It is, therefore, necessary, that we in- 
 quire whether this species of evidence can have weight in 
 the present caic. Prophecy is, in some respects, like mi- 
 
 PRINCIPLES OF NATURE. 63 
 
 racles they both partake of the marvellous they are 
 both supernatural: they are both inconsistent with the 
 order of nature. There is, however, in man, a pride and 
 vanity which induces him to pretend to a knowledge of 
 futurity, and that his knowledge is the result of a secret 
 and mysterious intercourse with celestial powers. In all 
 ages there have been prophets who imposed upon the mass 
 of mankind, and made others believe that the events of 
 future ages were opened to their view. It is not extraor- 
 dinary that such men should have existed ; nor is it extra- 
 ordinary that many of the human race should have re- 
 posed a confidence in them. Ignorance is the cause of 
 credulity, and it is with ignorance that imposture always 
 works ; but, it is extraordinary that learned men have 
 cited the Scripture prophecies in proof of their religion, as 
 will appear more fully when the objections to which these 
 prophecies are exposed, are fully disclosed and examined. 
 The argument which goes to destroy the nature of a mira- 
 cle, equally destroys the possibility of man's possessing 
 from God a prophetic spirit it is a violation of the laws 
 of nature a derangement of its natural and regular 
 course an infringement of the correct operation of the 
 moral and mental faculties of our existence. But there 
 are two grand objections which lie against Scripture pro- 
 phecies, and which must destroy all their credit and au- 
 thority. The first is, that they are so vague and indefinite, 
 that they cannot be applied to any specific object, person, 
 or event. The second is, that those which are the most 
 clear and explicit, have absolutely failed in their accom- 
 plishment ; and this of itself is sufficient to overturn the 
 divinity of any book in which such prophecies are to be 
 found. A third consideration of weight is, the deception 
 and lying character of the Bible prophets ; and even God 
 himself is blasphemously charged of having a hand in this 
 wicked business, by putting a lying spirit into the mouth 
 of one of his prophets. (See 2nd Chron. chap, xriii.) 
 
 If the business of prophesying were admissible in any 
 shape, it is that only which includes perspicuity and cer- 
 tainty of time, place, person, object, and circumstance. 
 There can be no use in prophesying, if nobody can tell to 
 what object it is directed, and what is its real and true 
 
 G2 
 
. f 
 
 PRINCIPLES OF NATURE. 
 
 meaning. A prophecy that may be applied to twenty dif- 
 ferent objects, is no prophecy at all ; or, at least, there 
 would be no occasion for a divine spirit in such predictions. 
 Tt ought to be called conjecture, or mere guess-Kork, for 
 any man might prophecy after this manner; if it did not 
 suit one thing, it would, perhaps, another : and, in the 
 multitude of events that are constantly disclosed, it would 
 2>e strange indeed if there was not some event to which the 
 prophecy would in some measure apply. Fanaticism 
 would then step in to aid the application, and a few coun- 
 cils, synods, and presbyteries, by the force of zeal and 
 authority, could easily place the matter beyond the confu- 
 tation of all the infidels of the world ; at any rate, they 
 could declare that, if any man did not believe that the 
 prophecy meant exactly what they said it meant, he should 
 tie damned. This, if it did not make the prediction clear, 
 it would at least make the Church strong, and its authori- 
 ty henceforth infallible. 
 
 It is pretended that the coming and second coming of 
 Jesus Christ is clearly predicted in the sacred books of the 
 Jews and Christians; but those predictions in the Old 
 Testament, which divines so dexterously apply to the 
 Advent of the Son of Mary, are as applicable to any other 
 person as they are to Jesus. It is sufficient in this place 
 to notice two or three passages which have always b en 
 prominent in the estimation of believers upon this subject. 
 The sceptre shall not depart from Jiidah, nor a laagiver 
 Jrom beliceen his feet until Shiloh come. This, it is said, 
 has an immediate reference to the first appearance of the 
 Saviour of the world ; but admitting that the prophecy 
 was correct in point of time, it is deficient in designation 
 of person. It is impossible to toll who Shiloh is, and it 
 would apply as well to Mahomet as to Jesus. The 
 Christians assert that this prophecy was fulfilled ; but the 
 Jews, who ought to understand their own sacred writings 
 better than the followers of Jesus, declare that it has not 
 been fulfilled. If, however, the passage really had re- 
 ference to the coming of Christ, why did it not express, 
 in plain terms, that could not have been mistaken, its real 
 meaning, together with the name of the person, the place 
 where he was born, and the time and place, when and 
 
 PRINCIPLES OF NATURE. 65 
 
 where he was executed, and by whom. This would have 
 put the matter beyond controversy. The designation of 
 Jesus by name, the name of his mother, and the peculiar 
 circumstance of his death, would have been much better 
 calculated to silence the objections of individuals, and 
 prophecy would have become much more respectable in 
 the view of reason. The seed of the woman shall bruise 
 the serpent's head, is another prophecy which Christians 
 declare relates immediately to their divine Saviour. But 
 it is impossible to discover any specific application of such 
 a vague and indefinite assertion as this. The plainest 
 explanation that can be given to the phrase is, that men, 
 being the offspring of women, should find in themselves a 
 disposition to bruise the heads of serpents wherever they 
 could find them ; but what has this to do with religion, 
 or the coming of Jesus Christ ? If the passage has any 
 meaning of this latter kind, the words are not calculated 
 to disclose such meaning, and we are just as ignorant as 
 if it had never been spoken. In the 7th chapter of Isaiah, 
 there is another famous prophecy in the following words : 
 Behold a f'irgin shall conceive and bear a son, and shall 
 call his name Emanuel. Butler and honey shall he cat, 
 that he may know to refuse the evil and choose the good. 
 This prophecy declares, that at some future time, some 
 girl or other should be with child, and that the child's 
 name should be called Emanuel; this is the whole amount 
 of it ; and it is easy to perceive, that it is remarkably de- 
 ficient in all definite properties of perspicuous prediction. 
 The name of Mary is not mentioned, nor the name of 
 Jesus; nobody knows who this virgin was, or by whoa 
 she became pregnant ; all that is pointed and specific in 
 this prophecy is the name of the child, and this is Ema- 
 nuel, and not Jesus. The son of Mary, therefore, whom 
 the Christians have exalted to be the Saviour of a wicked 
 world, is not included within the meaning of this pro- 
 phecy ; or at least, if they meant that {he prophecy should 
 apply to Christ, it is a pity that they had not called him 
 by name, and pointed out the time and place of his birth. 
 This would have prevented much doubt and difficulty, 
 and been more consistent with the perfections of that God 
 who is bound to instruct and not deceive his creatures. 
 G 3 
 
66 PRINCIPLES OF NATURE. 
 
 There is one further observation upon the nature of this 
 prophetic passage, which is, that after declaring that 
 Emanuel should eat butter and honey, and the reason 
 that is offered for this, is, that he might know how to 
 refuse the evil and choose the good as if the way to dis- 
 criminate with correctness between moral and immoral 
 principles, was to live upon butter and honey. It is 
 probably true that such a mode of living, rendered habi- 
 tual, would be favourable to the moral temperament of 
 man, and that the use of animal food makes him savage 
 and ferocious. It ought not, however, to have been 
 mentioned as a principal cause of distinguishing between 
 good and evil. This is the work of the moral and mental 
 faculties of our existence, and some men might eat honey 
 during their whole lives, and die at last totally ignorant 
 of moral principle. This passage of holy writ, in its real 
 nature and character, does not deserve the least corn* 
 mcnt or observation ; but when Christian theology has 
 made mole hills into mountains, it is a duty which we owe 
 to the cause of truth, to strip the film from off the eye, 
 that nature may appear correct and without distortion. 
 When prophecies are expressed in such a loose and un- 
 meaning manner, they lose all their character and credit, 
 and can never be cited as a proof of the divinity of that 
 religion in which they are found. Whoever wishes to be 
 more fully convinced that scripture prophecies are desti- 
 tute of all certitude, is referred to the perusal of a work, 
 entitled, Christianity as old at the Creation, in which 
 numerous passages of this kind are called up to view, and 
 the reader is furnished with chapter and verse in various 
 places of the Old and New Testament. In the second 
 place, that prophecies do not prove the truth of the 
 Christian religion, is evident from the consideration, that 
 some of those which are most clear and explicit, have 
 absolutely failed in their accomplishment. The twenty- 
 fourth chapter of Matthew is adduced to prove the 
 present assertion ; in that chapter Christ foretelleth the 
 "destruction of Jerusalem and the end of the world ; the 
 inquiry being made, when shall these things be accom- 
 plished, the answer is, that this generation shall not pass 
 away till all these things be falfilled. But it is necessary 
 
 TBIXCTPLtS OF SATIRE. 67 
 
 to quote the whole passage, to shew that this prophecy, 
 which is as clear and definite as any one contained either 
 in the Old or New Testament, has not been fulfilled ; 
 that the time of its fulfilment expired long ago, even in 
 that generation in which it was spoken ; and that this of 
 itself ought to destroy the validity of all Christian pro* 
 phecies, because, when detected in one positive and ab- 
 solute falsehood, the veracity of Testament writers is 
 for ever afterwards to be suspected. (Ver. 29th) " Im- 
 mediately after the tribulation of those days, shall the sun 
 be darkened, and the moon shall not give her light, and 
 the stars shall fall from heaven, and the powers of the 
 heavens shall be shaken. And then shall appear the sign 
 of the son of man in heaven ; and then shall all the tribes 
 of the earth mourn, and they shall sec the son of man 
 coming in the clouds of heaven with power and great 
 glory ; and he shall send his angels with a great sound of 
 a trumpet, and they shall gather together his elect from 
 the four winds, from one end of heaven to the other. Now 
 learn a parable of the fig-tree ; when his branches are yet 
 tender, and putteth forth leaves, ye know that summer 
 is nigh ; so likewise yc, when ye shall see all these things, 
 know that it is near, even at the doors. Verily, I say 
 unto you, this generation shall not pass till all these 
 things be fulfilled. Heaven and earth shall pass away, 
 but my word shall not pass away." 
 
 The things predicted in this passage have not come to 
 pass. The sun has not been darkened, nor has the moon 
 ceased to give her light : the stars still shine in brilliant 
 splendor, they glisten in the expansive firmament, they 
 still hold their stationary predicament in the regions of 
 space, and are expressive of the majestic grandeur and re- 
 splendent glory of the Creator. There is no Christian 
 that can contend that this prophecy has been fulfilled ; 
 every thing contained in it was to have taken place before 
 that generation should pass away ; but not only that 
 generation, but many others have passed away : eighteen 
 hundred years have elapsed, and the things spoken of are 
 not yet accomplished ; there is a complete failure the 
 prophecy is false, and this falsifies the book in which it 
 ii contained. A single detection of this kind is enough to 
 
58 PRINCIPLES OF XATURE. 
 
 destroy the credit and authority, the pretended divinity 
 and celestial origin of the New Testament. If God the 
 Creator had inspired the men who wrote it, they would 
 have written nothing but truth ; for it is impossible that 
 he should hare inspired them with lies. There are many 
 other places in the New Testament which speak of the 
 day of judgment, and the final termination of the world, 
 as if it were expected that those events would actually 
 have taken place during the life-time of the apostles or 
 immediate followers of Jesus. (See Cor. x. 1 1 . Heb. is. 21. 
 ) John, ii. IS.) If those men, who pretended to be in- 
 spired, were nevertheless so grossly deceived, what con- 
 fidence can the human race now repose in their writings. 
 It is evident, that the end of the world was expected as 
 an event that must shortly happen, and that the apostles 
 waited for it with trembling anxiety, frequently im- 
 pressing on each other the importance of being prepared 
 for the opening of such a terrific scene. 
 
 Nature, which is constant, stable, and uniform, has 
 given the lie to all these predictions, and taught man a 
 lesson of impressive science, that God is just, immutable, 
 and eternal that he regards with parental benevolence, 
 the creation which he has made, and that he will not 
 wantonly destroy it to gratify the imaginary whims of 
 a blind and bigoted fanaticism. But there is still a more 
 weighty charge, a more important accusation lying 
 against the Bible prophecies. They charge the Creator 
 of the world with a want of veracity that one part of 
 his business has been to deceive his own prophets, and to 
 infuse into their minds falsehood and lies. The Bible re- 
 presents him as copartner in human guilt, and exhibiting, 
 on many occasions, a departure from the rules of moral 
 excellence, which departure, in itself, would be deroga. 
 tory to the character of any individual of the human race. 
 In the 3d Chronicles, chapter xviii. we shall find matter 
 to verify what has been said. The passage is as follows : 
 " And the Lord said, who shall entice Ahab king of 
 Israel, that he may go up and fall at Ramoth Gilead ? 
 And one spake saying after this manner. Then there 
 came out a spirit and stood before the Lord, and said, I 
 will entice him, and the Lord said unto him, wherewith? 
 
 PRINCIPLES OF NATURE. 69 
 
 And he said, I will go out and be a lying spirit in the 
 mouth of all his prophets. And the Lord said, thou shalt 
 entice him, and thou shalt also prevail ; go out and do 
 even so. Now, therefore, behold the Lord hath put a 
 lying spirit in the mouth of these thy prophets, and the 
 Lord hath spoken evil against thee." Here God is posi- 
 tively charged with having put a lying spirit into the 
 mouth of his prophet ; and this,' if true, would com- 
 pletely destroy his moral character; if it be not true, the 
 assertion in the Bible is false, and of course destroys the 
 divine authenticity of the book. In either alternative, 
 the believer is involved in equal difficulty ; the truth of 
 the book or the character of God must be sacrificed. 
 Another example of this kind of prophesying, is found in 
 the 18th chapter of Deuteronomy. "When a prophet 
 fpeaketh in the name of the Lord, if the thing follow not, 
 nor come to pass, that is the thing which the Lord has 
 not spoken, but the prophet hath spoken it presumptu- 
 ously, thou shalt not be afraid of him." The prophet 
 Jeremiah says, " O Lord, thou hast deceived me, and I 
 was deceived ; thou art stronger than I, and hast pre- 
 vailed. Wilt thou be altogether unto me as a liar, and 
 as waters that fail ?" And in another prophet, the Lord 
 says, " the days are prolonged, and every -vision fails;" 
 and though the Lord adds, " thus shall none of my words 
 be prolonged any more, but the word which I hate 
 spoken shall be done ;" yet he afterwards says, if the 
 prophet be deceived when he hath spoken a thing, " I 
 the Lord have deceived that prophet." And if the pro- 
 phet is deceived, must not the people who rely on that 
 prophet be deceived ? And does not the prophet Jeremiah 
 say, "Ah! Lord God, surely thou hast greatly deceived 
 this people !" (See Tindal), page -220.) 
 
 It is not the intention, nor is it necessary in a work of 
 this kind, to examine all the pages of the sacred writing* 
 of the Christians, in proof of their falsehood or immo- 
 rality ; a few specimens are sufficient to substantiate the 
 principle which is placed in opposition to the character 
 and doctrine of revealed religion. God cannot lie ; he It 
 incapable of deception; and a book which charges him 
 with these crimes is false upon the very face of the record. 
 
70 pRixciPtrs or 
 
 This charge, -which has been exhibited in the quotations 
 which are made above, furnishes a strong ground of be- 
 lief, that those who wrote the scriptures, were unac. 
 quainted with the nature of moral principles, and that 
 they had no correct idea of the nature of Theism. Lying 
 prophets, a lying book, and a God that coincides with 
 such detestable principles, are circumstances irrrcon- 
 cileable, inconsistent, unjust, and destitute of all truth. 
 A prophet who tells lies himself, and then attributes 
 these lies to the Creator of the world, is a character which 
 reason ought to abhor. This impious connection between 
 earth and heaven this pretended combination for the 
 purposes of fraud and deception, is calculated only to 
 disgust an innocent mind, and produce an implacable 
 hatred against all religion. It would be more consistent 
 with the true interest of man, that he should be destitute 
 of all theological ideas, than that he should yield to the 
 reception of such incoherent and unjust opinions of the 
 divine character. Atheism is far preferable to that theo- 
 logy which includes folly, cruelty, and ferocious fana- 
 ticism. A God that inspires people with lies, is worse 
 than no God at all ; and such is the character of the Bible 
 God, if the passages of scripture cited above are to be 
 credited. Prophecy has nothing to do with the order of 
 nature ; it is not in conformity to it it is a wild and in- 
 jurious effect of the most extravagant superstition. It 
 appears, from the preceding enquiry, that many of the 
 scripture prophecies are vague and indefinite, that they 
 prove nothing in regard to the supernatural origin of re- 
 vealed religion ; in other cases, the prophetic spirit has 
 not hit the mark, and the prophecy has completely failed 
 of accomplishment ; in others, the lies and deception in- 
 corporated with these celestial predictions, annihilate at 
 once all the vestiges of truth, and leave the moral world 
 in a state of mental decrepitude, ignorance, and super- 
 stition. To assert, therefore, that the evidence drawn 
 from prophecies is sufficient to substantiate the divinity 
 of the Christian religion, is a complete abandonment of 
 all the laws and principles by which nature is governed; 
 it is a surrender of intellect to the capricious and extra* 
 ragaut operations of a cruel and superstitious opinion] 
 
 PRINCIPLES OF NATURE. 71 
 
 it is substituting conjecture for truth, and making the 
 imagination more correct and powerful than reason. It 
 is not possible that the intellectual powers of human na- 
 ture can ever reach an exalted state of improvement, till 
 they rise above all the degrading impressions of theological 
 superstition, and rest with confidence upon the basis cf 
 their own energy. 
 
 CHAP. XI. 
 
 That the Immorality of the Christian Religion prove) that 
 it if not of Divine Origin. 
 
 IT is extraordinary, that among other sources of evi- 
 dence to which Christians have resorted, for the purpose 
 of proving their religion divine and supernatural, they 
 have yielded to a belief, that in point of moral excellence 
 the Bible is superior to all other books. If all external 
 evidence were swept away, it would nevertheless appear, 
 by the internal purity of this system, that it is divine. Its 
 morality is declared to be pure, excellent, and celestial ; 
 that it rises above the earth, and partakes of the nature of 
 heaven ; that its maxims are sublime, its doctines holy, 
 its moral precepts universally unexceptionable; and that 
 the mind that does not perceive in the Christian religion 
 indubitable marks of its divinity, must be blind to that 
 blaze of internal evidence which shines with refulgent 
 splendor through this revealed system. Such in substance 
 is the opinion, such the sentiments and feelings of the 
 Christian believer. It is certainly of the highest import* 
 ance that every system of religion should be immaculate 
 in its moral principles ; and in deficiency of this, its pre- 
 tended claim to divinity sinks into nothing, and merits 
 absolute contempt. All the miracles in the world can 
 never prove that religion to be true, whose internal max- 
 ims are immoral and destructive. Purity of rules and 
 principles must be fundamental in every ethical treatise; 
 the nature of our existence demands it ; our powers bear 
 a constant relation to the production of moral effects, and 
 our happiness cannot be secured by any other means. A 
 
72 PRINCIPLES OF NATUKE. 
 
 single departure from the pre-eminent principles of an 
 exalted virtue, is sufficient to condemn to everlasting in- 
 famy any pretended supernatural system in which such 
 departure is discovered. It is expected, in mere human 
 productions, that errors will frequently appear ; but in a 
 work that is divine, there can be no excuse for faults of 
 any kind, not even in a single instance. If the Christian 
 religion be the work of a divine and Almighty mind, it 
 should have been presented free from blemish and moral 
 impurity ; it should have been clear, intelligible, upright, 
 and immaculate in all its principles ; it should have come 
 clothed with innocence, and untarnished by that debauch- 
 ery and blood which now constitute so considerable a 
 portion of this fro/yand divine system. It is called a sys- 
 tem, but in what respect it deserves this appellation, it is 
 impossible to say. It is in conformity to common phra- 
 seology that we so frequently include it under this name. 
 It is not systematic either in its history, its doctrines, or 
 its morality; it consists of detached historical anecdotes, 
 false or mutilated moral rules, and unintelligible dogmas. 
 Tliey are bound up together in one book ; but they have 
 as little connection with each other as the history of 
 Greece and the accounts of the Salem witchcraft. In a 
 genuine system of ethics, it is expected at least that glar- 
 ing immorality will be excluded, and that the fundamental 
 principles will coincide with the nature and powers of 
 man. But when we behold in a book the grossest viola- 
 tion of theoretic moral excellence and practical purity, 
 the greatest indecency, and the most disgusting indelicacy 
 of sentiment, there is good ground to suspect that such a 
 book has been the production of weak and vicious men, 
 and not the work of infinite wisdom. It is, however, de- 
 nied by Christians, that their religion contains maxims 
 and principles of an immoral nature; it is therefore ne- 
 cessary to furnish incontrovertible proofs of this position, 
 and shew, in what respects the Bible is at war with moral 
 virtue, the peace of society, and the best interests of man. 
 It is necessary to shew that this book contains maxims 
 and commands which are said to have come from God, 
 which would disgrace the character of any honest man, 
 and make him a candidate for a state prison or the gallows. 
 
 PRINCIPLES OF NATURE. 73 
 
 When the chosen people of God were about to leave the 
 land of Egypt, he commanded them to borrow from the 
 Egyptians jewels of silver and jewels of gold, without 
 any intention of ever returning them to their proper own- 
 ers, but to march off and appropriate them exclusively to 
 their own use. Here was deception, and a breach of 
 trust of so black a complexion, that it was very little 
 better than downright theft, or open plunder. Of a si- 
 milar nature is the conduct of Jesus, when he sent his 
 disciples to bring him a colt that was none of his own. In 
 case of a detection or attack, he ordered his disciples to 
 answer, that the Lord had need of him. Such a trifling 
 evasion at the present day would not be considered as a 
 valid excuse for feloniously taking and carrying away 
 another man's property. If it was right at that time to 
 steal in the name of the Lord, or get clear of the crime, 
 by saying that the Lord had need of the stolen goods, it 
 is right yet; and such a maxim once admitted, would 
 overturn the empire of justice, and subvert the order and 
 peace of society. There are many heavy crimes and high 
 handed misdemeanors, which lie very strong agaiust the 
 chosen people of God ; and if the accounts of immo- 
 rality detailed in the Old Testament concerning the Jews 
 are true, we should be led to conclude that God had not 
 made a very wise choice. The history of that barbarous 
 people is the history of carnage and murder, of theft, 
 robbery, and almost every species of villany that ever 
 disgraced an ignorant and savage nation. It is to be pre- 
 sumed, that if God would condescend to become partial 
 to any of the human race, and make them his chosen 
 people, he would choose those that were already strongly 
 attached to the practice of an exalted virtue, or that he 
 would instantly instruct them in the knowledge of useful, 
 moral, and sublime principles. This however is not the 
 fact in the present case ; the Jews knew nothing of mora- 
 lity or science before God made them his chosen people, 
 and they knew nothing of it afterward ; so that their in- 
 timacy with their God was of no advantage to them, and 
 still less to their neighbour}. To their neighbour* it waj 
 the sword of vengeance and slaughter ; for when they 
 were impelled to the abominable crimes of unrelenting 
 
 II 
 
74 FKIXCIPLES OF NATURE. 
 
 murder and universal pillage, they charged it upon God, 
 snd said, for so doing they had his immediate command. 
 In proof of this, various passages might be cited ; but a 
 few are sufficient to destroy the credit of she Bible, am! 
 free the divine character from such odious imputations. 
 In the 20th chap, of Deuteronomy, (he following bloody 
 asd exterminating commands are given, and these com- 
 mands are attributed to God himself :( Verse 13th.) 
 ' And when the Lord thy God hath delivered it into 
 thine hands, thou shall smite every male thereof with the 
 < 'i;e of the sword. But the women and the little one*. 
 aud the cattle, and all that is in the ci(y, even all the spoil 
 thereof, shall thou take unlo thyself." (Verse 16th.) 
 ' But of the cities of these people, which the Lord thy 
 God doth give thee for an inheritance, thou shall save 
 alive nothing that breatheth; but thou shall utterly de- 
 stroy them." In the 6th chapter of Joshua, there is an- 
 other specimen of the immoral and murdering spirit of 
 God's chosen people (Verse 21,) "And they utterly 
 tkitroved all that was in the city, both mau and womau, 
 young'and old, and ox, and sheep, and ass, with the edge 
 of the sword." To charge the Crealor of Ihe world with 
 wjch a violation of all justice, with such a dereliction of 
 every humane sentiment, is to deprive him of all his moral 
 perfections, and to make him equal in villiany to Mose 
 and Joslua, or any of the eminent murderers whose names 
 h.ive been recorded in the bloody history of the human 
 race. Il is slrange to observe, that in reasoning upon 
 tbeolojical subjects, men are disposed to abandon the cor- 
 reel ground of moral decision, and contend that those ac- 
 tions which would be unjust in man, would nevertheless be 
 juit when performed by the Creator. This is a mode cf 
 reasoning which perverts all the faculties of our existence, 
 destroys the moral excellence of Deity, and overturns the 
 foundation of principle. In all beings that are intelligent, 
 moral principle is the same; and God has no more right 
 tn violate it than any other being. He is essentially bouiul 
 by the properties of his existence, and his character cannot 
 .bu sustained without an undeviating attention to the im- 
 mutable principle of justice. 
 
 In the history of David and Solomon, there is such a 
 
 OF NATURE. 75 
 
 flagrant violation of justice and decency, that the charac- 
 ter of these men is most certainly incompatible with the 
 idea of celestial association. David, who is said to be a 
 man afier God's own heart, was nevertheless a murderer 
 nod adulterer. Solomon, though declared by Christians 
 to be the wisest man, was probably one of the most de- 
 bauched characters that ever disgraced the annals of hu- 
 man history. The chapters in which his love intrigues 
 are celebraled, are an exlravagant specimen of the most 
 sensual and lascivious enjoyment. It is impossible to read 
 at the head of some of the chapters, " Christ's love to the 
 Church," without smiling at theological stupidity, or 
 being disgusted with religious deception. There is not 
 a word in all the Songs of Solomon which has the least 
 relation to religion ; they are descriptive of sensual love., 
 in some places grossly, and in others delicately touched 
 off by the hand of a descriptive artist. If the Church of 
 Christ at the present day possessed moral sentiment enough 
 to produce a blush, its cheek would be crimsoned over at 
 the idea of incorporating with a system of divinity thi 
 ludicrous and lascivious poem. Hut fanaticism is blind 
 to the errors and imperfections of any book to which it it 
 determined to be attached. Zeal propels the faculties to 
 discover in nature, debauched or distorted, a real love 
 between Christ and the Church, or a system of morality 
 far superior to every other ethical treatise. This wicked 
 system, which inculcates theft, murder, fornication, and 
 lies, in denominated Holy Writ. If such be the character 
 of holy writ, it is far better to seek for moral consolation 
 in productions of another kind. It is a blasphemous ap- 
 plication of the terms, and subverts all human confidence 
 in the purity and truth of natural religion. In this re- 
 ligion there is certitude, consistency, and moral virtue. 
 Of all the books that ever were published, Volney's Ruins 
 is pre-eminently entitled to the appellation of Holy JPrtf, 
 and ought to be appointed to be read in Churches not 
 by his Majesty's special command, but by the universal 
 consent and approbation of all those who love nature, 
 truth, and human happiness. 
 
 In the New Testament, many principle!) are advanced 
 inconsistent with moral truth, destructive of the peace of 
 112 
 
 - 
 
 ! ij 
 
 
 i 
 
76 PRINCIPLES OF NATURE. 
 
 society, and subversive of the best interests of the human 
 race. Some of these ruinous and immoral sentiments 
 must be noticed, and made Ihe subject of useful comment. 
 The Gospel of Jesus Christ is announced to a wicked 
 world as a great and important blessing; but an examina- 
 tion of this system will shew, that it is calculated to anni- 
 hilate every thing valuable in human existence; to create 
 endless wars among the nations of the earth; to destroy 
 domestic peace and tranquillity; discourage industry, and 
 arrest the energetic progress of the human faculties in their 
 career of beneficial improvement. In proof of these asser- 
 tions, the following passages are quoted (Luke, chap, 
 sir. verse 26,) " If any man come to me, and hate not 
 his father and mother, and wife and children, and brethren 
 and sisters, yea, and his own life, he cannot be my dis 
 ciple." In the gospel of St. Matthew, we are commanded 
 to love onr enemies. By what strange perversion of mo- 
 ral sentiment is it, that we are commanded in one place to 
 hate our nearest relations, and in another to exercise a 
 tender and affectionate regard to our implacable enemies? 
 Such a violation of consistency in a moral code annihilates 
 at once all human confidence, destroys the finest feelings 
 of the heart, and renders it indubitably certain that such 
 a book cannot be divine or true. 
 
 The above passage is also inconsistent with that part of 
 the decalcgue which says, Honour tliy father and thy 
 mother ; for surely we cannot liate and honour them at 
 the same time. It is also expressly contradictory to the 
 mild and benevolent temper so frequently exhibited in the 
 Epistles of John. " If any man lay that he is in the light 
 and haleth his brother, he is in darkness, even until 
 note." If the above passage in Luke be true, the con- 
 dition on which we are to become the disciples of Christ, 
 is (hat of hating our brother and all our relations ; while, 
 in the writings of John, love is absolutely necessary to 
 the idea of true religion. How these opposite declara- 
 tions can stand together, it is difficult to conceive. 
 Christian fanaticism is able, perhaps, to reconcile them ; 
 but reason sees in them nothing but inconsistency and the 
 heated zeal of an incorrect and disordered imagination. 
 Another passage of most destructive immorality, is in 
 
 PRINCIPLES OF NATURE. fj 
 
 Mitthew's Gospel (chap. x. verse 35.) Think not that 
 I am come to send peace on earth ; I come not to send 
 peace, but a sxord. For I am come to set a man at va- 
 riance against his father, and the daughter against her 
 mother, and (he ilaughter-in-laa against her wother.in- 
 lats, and a man's foes shall be of his oxn household." If 
 this was really the object of Christ's mission, no man was 
 pver sent upon a more bloody and baneful expedition. 
 Ihis is carrying the sword of war into the hearts of na- 
 tions, and sowing the seeds of private animosity in the 
 bosom of domestic life. It is inconsistent with the "ood- 
 iiessofGod, that he should have been the author of a 
 religion whick has annihilated national peace, and sub- 
 mted the foundation of social and domestic tranquillity. 
 1 his same dreadful idea is expressed in other parts of the 
 .New testament, and furnishes an immutable ground of 
 decision against the moral principle and divinity of this 
 eligion. But not content with spreading far and wide 
 the baleful effects of public and private calamity, this re- 
 vealed system has positively enjoined, what, if reduced 
 :p practice, would bring upon the world universal starva- 
 tion, and cause the human race to become extinct. (See 
 Matthew chap, vi.) Therefore I say unto you, take no 
 thought for your life, vhal ye shall eat or xhat ye shall 
 drink ; nor yet for your body K hat ye shall put on. h 
 n tthel,fe more than meat, and the body than raiment f 
 Behold the foul, of the air; for they tote not, neither 
 do fey reap nor gather into barns, yet your heavenly 
 'l[ er feed e th them. Are ye not much better than they? 
 lYluch of you, by taking thought, can add one cubit unto 
 hi, stature? And K hy take ye thought for raiment* 
 Consider the hlies of the field how they groy ; they toil 
 not, neither do they spin ; And yet I say unto you that 
 even Solomon in all his glory, uas not arrayed like one 
 of these, fhcrefore, lake no thought, saying, ahat shall 
 we eat, or xhat shall tee drink, or vherevithal shall tee 
 be clothed?" If these directions were followed, the cor- 
 poreal and mental industry of man would be destroyed 
 and famine, ignorance, and misery would be the neces- 
 sary consequence. It is in vain (hat we are told that 
 lfiee passages do not mean what they express ;^-if, when 
 II 3 
 
?g PRINCIPLES OF NATURE. 
 
 we are told that we ought to love our enemies, it is 
 meant that we should not love them ; and when we are 
 (old that we ought to hate our nearest relations, it is 
 meant (hat we should not hate them ; if, when we are 
 told that we ought to take no thought for the morrow, it 
 is meant that we should take thought. If such be the 
 explanatory methods by which the injurious force of 
 these passages is to be done away, there is an end to all 
 confidence in language ; and the religion of Jesus is 
 better calculated for deception than instruction. The 
 writings of Paul, that heated and fanatic zealot in the 
 Christian faith, are equally noxious to the cause of moral 
 virtue, and are calculated to annihilate the most virtuous 
 efforts of every individual. " It is not of him (hat zcitlelh, 
 nor of him that runneth ; not ofuorks lest any man should 
 boast; of ourselves Kg can do nothing;" together with a 
 hundred other passages of a similar nature, which go 
 directly to suppress all the elevated exertions of the 
 human faculties, and, if literally followed, would turn 
 man from intelligent activity to a state of brutal indo- 
 lenc*. It is extremely destructive to the moral happiness 
 of mankind to teach them the want of powers, or the in- 
 adequacy of those they possess ; because the fact is other- 
 wise because it is a solemn truth, that the powers of 
 man are competent to provide for his happiness ; they are 
 equal to the exigencies of his existence. It is supersti- 
 tion that has made him a fool it is religious tyranny 
 that has enslaved his mind, perverted his faculties, and 
 tarnished the glory of his intellectual energies. Christi- 
 anity has taught him two awful and destructive lessons ; 
 first, that he is incapacitated for the performance of 
 moral actions ; and, secondly, in case he should perform 
 them, they would add no merit or superior excellence to 
 his character; that his best righteousness is like filthy 
 rags, which God would treat with marked abhorrence. 
 
 The repetition of such discouraging impressions, must 
 necessarily work an effect remarkably injurious to the 
 virtuous activity of the human race. It is in conformity 
 to this immoral instruction, that we sec fanatic Christians 
 everywhere boasting of their own inability, and doing 
 violence to that internal sentiment which would otherwise 
 
 OF NATURE. 70 
 
 constantly impel them to the performance of acts of justice, 
 benevolence, and universal charily. In addition to the 
 pointed declarations of the holy scriptures against the power 
 and practice of morality, the inventors and promoters of 
 the Christian religion have set up various kinds of doc- 
 trines, which diminish the motives to good actions, and 
 lead the uninstructed mind to repose confidence in some- 
 thing foreign from its own exertions and merit, such as 
 atonement, baptism, faith, sacramental suppers, oblations, 
 and ablutions, together with many other idle ceremonies 
 and wild vagaries of a distempered and fanatic brain. 
 
 The idea that Jesus, the son of Mary, died for the sins 
 of the world, and that henceforth moral virtue can have 
 no saving efficacy, is among the most destructive con- 
 ceptions by which the moral world has been insulted and 
 perverted. The supernatural grace of God, which Chris- 
 lians for so many ages have been in search of, has hitherto 
 eluded the grasp of all rational and philosophic men ; and 
 to those who pretend to be acquainted with this celestial 
 gift, it has been, at times, more trouble than profit; 
 <iuce innumerable doubts have been created concerning 
 its reality and modes of operation in the human heart. 
 
 The cursory survey that has been taken of the immoral 
 precepts and principles contained in the Old and Nea 
 Testament, clearly proves that these books arc not of 
 divine origin. The God of the Jews and Christians, ac- 
 cording to 'their own description, is a changeable, pas- 
 sionate, angry, unjust, and revengeful being ; infuriate 
 in his wrath, capricious in his conduct, and destitute, in 
 many respects, of those sublime and immutable properties 
 which really belong to the Preserver of the Universe. The 
 characters spoken of in the scriptures, as the favourites 
 of heaven, such as Moses, Joshua, David, Solomon, Jesus, 
 and Paul, are none of them good moral characters ; it 
 is not probable, therefore, that they were selected by the 
 Creator as the organs of celestial communication. In the 
 Old Testament national and individual justice is disre- 
 garded, and God is made the accomplice of crimes which 
 human nature abhors. The maxims of the Keu Testa- 
 ment are a perversion of all correct principles in a code of 
 moral virtue. The whole system is calculated to take 
 
SO PRINCIPLES OF NATURE. 
 
 man out of himself; to destroy his confidence in his own 
 energies, to debase his faculties, vitiate his social affec- 
 tions, and brutalize the most useful qualities of human 
 existence. The highest dignity of the human race con- 
 sists in the practice of an exalted virtue in the exercise 
 of a fine sympathetic benevolence in reciprocating our 
 feelings and affections in promoting (he justice and order 
 of society in relieving the unfortunate, and supporting 
 the cause of truth in diminishing evil, and augmenting 
 good in short, in promoting universally the science, 
 the virtue, and happiness of the world. There is, how- 
 ever, no possibility of faithfully performing these duties 
 while under the shackles of Jewish and Christian super- 
 stition. The remedy consists in a return to nature, and 
 in elevating our views and conceptions above those theo- 
 logical absurdities which have degraded man to a level 
 with the beast, and taught him to respect his civil and 
 ecclesiastical tyrants as beings of an higher order, or 
 celestial messengers from a vindictive and revengeful God. 
 
 CHAP. XII. 
 
 Christian Martyrs the Church Opinions of learned 
 Dkines. 
 
 WHEN all other arguments fail, we are called to con- 
 template the wonderful fortitude of those martyrs who 
 have suffered and died in the cause of Christianity. Such 
 religious heroism, it is said, could proceed only from a 
 conscious certainty of the existence of those sublime and 
 holy truths contained in the system which inspired such 
 preternatural courage. The slightest knowledge of the his- 
 tory of human passions would furnish a complete refutation 
 of this argument in favour of revelation. Extravagant zeal 
 and unbounded enthusiasm are frequently exhibited in 
 many of the important concerns of human life ; there are 
 martyrs in the worst of causes ; and if martyrdom could 
 prove Christianity to be true, it would prove an hundred 
 other things to be true which are in pointed opposition to 
 that system. The Mahometan condemns the Christian, 
 
 PRINCIPLES OF NATURE. 81 
 
 and the Christian condemns the Mahometan ; their crcedi 
 are different, and, in many respects, contradictory; but 
 they have both had martyrs without number; both sys- 
 tems have sacrificed millions upon the altar of theological 
 fanaticism. Zeal among the Mahometans is not less in- 
 furiate, nor less sincere, than among the Christians ; and 
 Mahometanism might as well be proved to be divine, from 
 this kind of evidence, as the religion of Jesus. The his- 
 toriral fact is the same of all religions, especially of those 
 which claim supernatural origin. Madmen and enthusiasts 
 are to be found everywhere, and celestial enthusiasm is 
 generally the most ranting and extravagant. 
 
 But when recurrence is made to the universal conduct of 
 mankind in every age, and upon every important occasion, 
 it is strange that an argument drawn from the conduct of 
 Christian martyrs should have been advanced in favour of 
 the divine origin of this religion. The spirit of fanaticism 
 which made Europe,during several centuries, the slaughter 
 bouse of the world, will not surely be adduced in favour 
 of the mild and celestial nature of the religion of Jesus; 
 yet the crusades prove as much as individual martyrdom, 
 and neither of these proves more than that human nature 
 is susceptible of strong and rancorous passions, and that 
 to the variety in the modification of these passions there 
 is no end. A heated and delirious imagination always 
 overturns the empire of reason, and subverts the throne of 
 justice. The extent of real attachment which individuals 
 may shew towards any cause, is not conclusive evidence 
 that sush cause is right. It is evidence only that such 
 persons are deeply interested in it; but the interest which 
 they take maybe nourished by a thousand other causes than 
 a clear and comprehensive vievr of truth. The savage of 
 America has excelled in the patient fortitude of suffering 
 beyond all that can be boasted by all the Christian mar- 
 tyrs of the world ; yet this uncultivated man of the west* 
 tern world holds in contempt the doctrines and promises 
 of the Christian religion. It is directly in the face of all 
 historical facts to contend that the conduct of Christian 
 martyrs substantiates, in any degree, the divinity of the 
 Old or New Testament. From the banks of the Mis- 
 sissippi to the island of Japan, thore is not a spot of earth 
 
82 PRINCIPLES OF NATURE. 
 
 but what has furnished martyrs in some cause or other ; 
 and if the idea contended for by believers were true, it 
 is certain that more than five hundred religious sectaries, 
 all different in the tenets which they hold, could instantly 
 prove the sacredness of their theological opinions, by re- 
 ference to a spirit of fanatical martyrdom; which fpirit, 
 instead of bearing the least relation to truth, has served 
 only to make man a miserable idiot, and deluge the world 
 in blood. 
 
 The Church of Christ in all ages has come in for a shaie 
 of influence and authority to prove that the Scriptures are 
 true. The Church has alxays believed in the Bible, and 
 therefore the Bible is true. The Bible declares the 
 Church to be right, and therefore the Church cannot be 
 xrong : the Church proves the Bible, and the Bible proves 
 the Church: thus the divinity of the one, and the infalli- 
 bility of the other, is rendered incontrovertible. If it 
 were admitted that the authority or opinion of the Church 
 could prove any thing, it would nevertheless be difficult 
 to discover who are the Church. The sectarian divisions 
 are so numerous, that it is impossible to determine which 
 is the true Church. This would be a much more dillkult 
 task than to determine which is the erroneous Church. 
 They continually dispute with each other concerning the 
 truth of their doctrine; they anathematize one another, 
 and are liberal in the charges of heresy ; they are all 
 heretics in the estimation of each other, and they have no 
 standard to determine withv certitude their theological 
 differences. To bring the Church, therefore, to prove the 
 Christian religion, is to bring nothing at all; for nobody 
 can tell who or what the Church is. It ought to be first 
 settled which Church is to be relied on, or rather, which 
 is to be considered as the true Church, and then it w ould 
 be time enough to decide whether even that one had any 
 just claim to settle, for all mankind, the problematical 
 points of truth and error. If, however, all the Churches 
 in the world were agreed in their doctrines, this would 
 not prove them to be true ; but amidst such ecclesiastical 
 differences of opinion, an honest inquirer of truth will find 
 but little consolation. These heterogeneous and contra- 
 dictory ideas upon supernatural theology necessarily de- 
 
 PRIXC1PLES Or NATURE. 83 
 
 ktroy the validity and pretended divinity of all these sys- 
 tems. The Church has carried every thing with a high 
 hind, and attempted to settle questions of truth by the 
 force of authority ; but force has no relation to truth, and 
 all the authority of all the Churches can never annihilate, 
 in a single instance, the necessary and essential connexion 
 between the truth of a proposition and the evidence by 
 which it is supported. In former ages they held many 
 councils to decide upon ecclesiastical truths, and at every 
 successive council some alteration was made; truth wa 
 never the same with them, and the final decisions were 
 regulated by the temperament, views, and interest of those 
 learned and pious clergymen who composed those eccle- 
 siastical associations. When the power of the councils 
 was not sufficient, the sword was resorted to, and this 
 constituted the last reason of the Church, as well as of 
 kings. To historize the conduct of the Church, from the 
 third century to the commencement of the sixteenth, would 
 fill many volumes, and after all it would be nothing more 
 than a dark history of cruelty, force, persecution, burn- 
 ing of heretics, and shedding, in the name of heaven, the 
 blood of the human race. 
 
 If a corrupted church and priesthood have believed in 
 an error for a thousand years, this does not change the 
 nature of that error, and cannot convert it into truth. 
 // is contended, that whoever calls in question the divinity 
 of revealed religion, is flying in the face of the Church, 
 and controverting Us ancient and respectable opiniont; 
 that these opinions have flood the lest ofaget; that they 
 hare been believed by many pious and learned men, and 
 cunnot now be overturned by a ne& and infidel piulofophy. 
 To all this, it may be answered, that a church that hat 
 always been quarreling with itself concerning doctrines, 
 is always to be suspected; it is absolutely necessary for 
 the Church, first to settle its own disputes, before it calls 
 others to account for unbelief. The bloody and ferocious 
 conduct, the cruelties, differences, and persecutions of the 
 Christian Church, in all ages, ought to destroy all its 
 weight and authority. Truth has not been its object r 
 for sincere inquiries after truth are disposed to mutual 
 friendship and assistance; but this has nerer been the case 
 
84 PRINCIPLES OF NATURE. 
 
 vrilh those religious despots, whose opinions have kept 
 the world in an uproar for more than fifteen hundred 
 years. It was at one time, a famous dispute among the 
 clergy in Europe, whether Jesus Christ tzas silling, kneel- 
 ing, or standing at the right hand of the Father, in 
 Heaven. This foolish and despicable altercation gene- 
 rated the most envenomed malice, and the most rancorous 
 passions were let loose upon this occasion, to the destruc- 
 tion of order, peace, and human happiness. But the 
 Church is the repository of poxer; the Church knoxs 
 every thing; the Church is alicays right, and noe be to 
 that daring infidel itho does not believe as the Church 
 believes. It is high time for the reason of man to rise in 
 all its energy and sweep away such childish nonsense. 
 The opinions of the Church have stood the test of ages. 
 But how, in what manner hare they stood the test? as 
 soon as the principles of science began to be investigated; 
 as soon as philosophy had thrown oil' the shackles of 
 authority, the opinions of the Church were called in 
 question; revealed religion began to be doubted, and 
 every supernatural system was subjected to a bold exa- 
 mination which terminated against its truth and utility. 
 In proportion as science has advanced, infidelity has in- 
 creased ; in proportion as man has become acquainted 
 with the nature of physical and moral principle, his re- 
 spect for unnatural theology has constantly diminished. 
 During fourteen hundred years of moral darkness, in 
 which Europe was involved; it was impossible that the 
 Christian religion should be brought to the test of a fair 
 examination and upright decision: the learning of those 
 ages was almost exclusively confined to the clergy; and as 
 they were universally attached, either from pure or 
 interested motives, to the Christian religion, it was not 
 possible that there should be any free inquiry upon the 
 subject. It is very easy for a thing to stand the test where 
 every body is in favour of it; this is exactly the case in 
 regard to revealed religion; it stood the test very well 
 when nobody had the sense or courage to oppose it. But 
 when philosophy bad opened her treasures, and developed 
 gome of the most sublime and important truths of nature ; 
 when reason had acquired strength and taken the resolu- 
 
 I'RINCIPLES OF NATURE. {55 
 
 tion to act for itself, the test of ages was shaken to it. 
 itre. It is only within the last two centuries, that the 
 great question concerning the truth of the Christian reli. 
 
 f| B i, i, ,* a " agUafed; ^""g^ Period the con- 
 test has been always vastly unequal-fhe strength of civil 
 and ecclesiastical despotism has been malignantly opposed 
 to a peaceful and contemplative philosophy. Notwith- 
 standing all this, the progress has been great, erro ha, 
 been attacked on every side, new truths unfolded, and" 
 
 *jiS5?*& P - C ? pene<! t0 the fulure Station. 
 f mankind; the opinions of pious and learned men 
 
 ought never to be add-.ccd to prove the celestial origin of 
 the Christian religion. These same men, celebrated for 
 Piety and learning, have believed in the grossest absurd? 
 m St iWfeh " 
 
 rt - ve e eve 
 
 the earth was the centre of the planetary system an 
 that the sun constantly performed it's revolution' round" 
 whereas the reverse is the Irnth-ihe sun is the centre of 
 
 system whatever; they have been, however 
 honest and in many instances, respectable SITES 
 
 CHAP. X1IL 
 
 Origin of Moral Evil, and the Mean, of itt Uftimale 
 
 Extirpation from the Earth. 
 facts in the physical world are, many of 
 
 the incognizable cbi 
 
86 PRINCIPLES OF NATURE. 
 
 ricter of moral existence, place it beyond the power of 
 clear intellectual perception, and the mind loses itself in 
 those metaphysical combinations, whose successive varia- 
 tions are incalculable. But the difficulties which nature 
 his thrown in the way of this inquiry, are much less nu- 
 merous than those presented by superstition. A design has 
 been formed, and carried into effect, whose object it was to 
 cover the moral world with a mantle of mystery, and ex- 
 clude it wholly from the view of vulgar eyes and common 
 comprehension. It is only necessary to conceal the real 
 nature and character of a thing, and then deformities and 
 distortions may be made to pass for positive properties, or 
 essential qualities inherent in any specific mode of existence. 
 If the subtilty of thought, and the difficulty of moral 
 discrimination, have in many cases presented to human in- 
 vestigation a barrier to farther progress, the intentional 
 malignant descriptions of superstition have, in almost 
 erery age and country, terrified the mind of man, and 
 prevented the developement of substantial moral principle. 
 Nature furnishes some difficulties, but supernatural theo- 
 logy exhibits many more. In no one instance is this re- 
 mark more substantially verified, than in the inquiries 
 which man has made concerning the source or origin of 
 moral evil. Reason and theology, philosophy and super- 
 stition are at war upon this subject. The believers in 
 the Christian religion, following the examples of their 
 theological and fanatic predecessors, have searched the 
 universe in quest of a satisfactory solution to that long al- 
 tercated question. Whence came moral evil ? One religi- 
 ous sectary, willing to screen the divinity from any just 
 accusation relative to so nefarious a concern, have descend- 
 rd into hell, and discovered there all the characters and 
 distorted machinery necessary to the production of such 
 an effect ; but here metaphysical and fanatic invention in- 
 dulged itself in all the extravagance of delusion. It was 
 necessary first to create this infernal country, and then 
 to create inhabitants suited to the nature of the climate, 
 and the unfortunate condition in which they were to 
 reside. The idea of a Devil was accordingly formed, and 
 the reality of his existence rendered an indubitable truth 
 by the reiterated assertions of superstition. Ignorance 
 
 PRINCIPLES or NATURE. 
 
 t>7 
 
 and fanaticism greedily swallowed the foolish infernal 
 dose which had been administered. There is a remarkable 
 disposition in the human mind, to remove the point of in- 
 tellectual difficulty, as far from the reality of the case as 
 possible, and then it triumphantly imagines that a solution 
 has been given. This is a fact, particularly in theological 
 inquiry, in which a few retrogressive efforts of the mind, 
 have been considered as an ample illustration of all the 
 difficulties relative to the subject of Theism, and the exist- 
 ence of the physical universe. Similar to this idea, is the 
 doctrine concerning moral evil, and the disposition uhich 
 theologians have exhibited to remove the burden from 
 their own shoulders and place it upon the Devil's back. 
 The whole infernal machinery with which we are pre- 
 sented by superstition, serves only to detach the mind 
 from the true and real source of moral evil. While re- 
 flection is directed to another world, it is incompetent to 
 a clear view of the facts existing in this ; and the habit of 
 such reveries produces a fanatic delirium subversive of all 
 correctness of judgement. The existence of Hell, and 
 the beings that dwell therein, being only supported by 
 what is called divine revelation, it follows of course, that 
 if this revelation is not true, a belief in any thing that is 
 a mere result of that system, cannot be substantially 
 founded. Since, then, it is presumed, that in these chap- 
 ters a competent refutation is given to the doctrine con- 
 tained in the sacred books of the Jews and Christians, the 
 idea of descending into Hell, or having recourse to a devil, 
 in search of moral evil, is futile and inconsistent. An- 
 other part of the Christian world, willing to avoid diffi- 
 culties, which their antagonists had thrown in their way, 
 abandoned the infernal abodes, and ascended into the ce- 
 lestial world, in quest of the origin of evil. They exhibit- 
 ed ingenious metaphysical reasoning upon the subject, de- 
 claring that God was the Creator of all things ; that sin 
 was something, and not nothing, and therefore he must 
 be the creator of sin, or moral evil. This puzzled the 
 advocates of the Hell scheme, and a clerical warfare 
 was engendered concerning two theological opinions, 
 neither of which had any kind of existence in the na- 
 ture of things. After Heaven and Hell had been searched 
 12 
 
88 PRINCIPLES OF NATURE. 
 
 through and through to find something which did not be- 
 long to either of them, the terror-struck inquirer, as if fa- 
 tigued with his atmospheric journey, seated himself once 
 more upon the earth, and saw, or might have seen, in the 
 very bosom of society, and the perverted character of 
 man, a clear and satisfactory solution of that difficult 
 question, which for so long a time had occupied his at- 
 tention in distant regions. It is in this manner that the 
 plainest subject is rendered mysterious, when a supersti- 
 tious religion is industriously employed in subverting the 
 independent power of thought. It is neither in the upper 
 nor lower regions it is not in Heaven nor in Hell lhat 
 the origin of moral evil will be discovered ; it is to be 
 found only among those intelligent beings who exist upon 
 the earth. Man has created it, and man must destroy it. 
 
 But it is necessary to exhibit the proofs of this last 
 assertion, and convince Christian theology of the innu- 
 merable errors, which, for ages past have been imposed 
 upon a credulous and deluded world. What is it then 
 that constitutes a moral evil ? It is the violation of a law 
 of justice or utility, by any one of the human species 
 competent to distinguish between right and wrong. We 
 have no other cognizable idea upon this subject. l'a> is 
 and practice are presented continually to the view of the 
 human mind: the decision of a correct mind is always 
 according to the nature and character of the case. The 
 character of human being is made either good or bad by 
 the actions he commits. If these actions are conformable 
 to the. principles of justice and universal benevolence, they 
 are, with great propriety, denominated good ; if they 
 are unjust, cruel, and destructive to sensitive and in- 
 tellectual life, they are denominated bad. There are 
 certain fundamental laws suitable for the government of 
 rational beings, and it is a departure from (hese laws 
 that vitiates the human character. It is proved, in another 
 part of this work, that virtue and vice are personal qua- 
 lities, and that they result from personal adherence to, 
 or personal infraction of moral law. It is only necessary 
 in this place, to call the attention once more to the nature 
 of human actions, and to the characteristic difference 
 between them, in order to establish the position princi- 
 
 PRINCIPLES OF NATURE 69 
 
 pally assumed in this inquiry ; for it ought to be recol- 
 lected, that even if it could be proved, which by the way 
 it cannot, that even a deity or a devil had violated moral 
 law, this would not effect the decision upon the subject 
 in regard to man, because that evil could not be trans- 
 ferred from a different kind of beings in the other world, 
 to those who exist upon earth. As the moral properties 
 of all intelligent agents are personal are essentially their 
 own and not another's; as there can be no justifiable 
 transfer between man and man, so it follows that there 
 can be none between man and devil. Every intellectual 
 being must depend upon himself roust rest upon his own 
 .energies, and be responsible for himself. Man must, 
 therefore, relinquish that position which has been assumed 
 by Christian theology, relative to the tranferrable nature 
 of moral qualities. Christianity presents us with two 
 ^ rand leading characters, to whom we are always referred 
 in our inquiries upon the subject of moral evil. Adam 
 and Jesus are these persons, and in them is said to have 
 been concentred the sin and righteousness of the human 
 race. The- New Testament declares, that as in Adam att 
 die, even so in Christ shall all be made alive. This is a 
 > weeping clause, in regard to the moral existence of man, 
 and flies in the face of universal experience. Facts are at 
 war with this scriptural declaration, and it is impossible 
 to reduce the sentiment to practice, without producing, 
 in common life, the grossest violations of justice. Ad- 
 mitting, for a moment, the existence of such a man as 
 Adam, which by the way is extremely problematical, it 
 will not follow that there was in him either a moral or 
 physical death of the human race. Physically it is im- 
 possible, and morally it is unjust*. If Christian theo- 
 logy has made a recurrence to Adam, to aid the solution 
 of difficulties relative to the origin of moral evil; if it 
 has by this idea perverted the eternal principles of discri- 
 mininative justice, it has also been equally unfortunate in 
 calling in the righteous Jesus to its assistance, in ex- 
 pectation of ultimately destroying the immorality of the 
 
 * See Chapter on Death, or the disorganization of iDtclligrat 
 be'uifi. 
 
 IS 
 
90 
 
 PRINCIPLE* OF NATURE, 
 
 world. The scriptures invite us to behold the Lamb of 
 (iod, that taketh away the sins of the world. This 
 Lamb is Jesus, the only begotten of the Father ; lie is re- 
 puted to be divine and unrontaminated with any kind of 
 moral turpitude. He is made the victim of Jehovah's 
 wrath, and falls a sacrifice to th<! vindictive fury of his 
 benevolent father and all this for the purpose of re- 
 moving crimes fur which apostate man should have been 
 scourged and afilicted. Means more unsuitable or in- 
 competent to the production of such an effect could never 
 have been invented by the delirious brain of fanaticism 
 itself; but the absurd and incompetent methods which 
 Christian theology has invented for the destruction of 
 moral evil, are not so much the objects of the present in- 
 vestigation, as the means which reason has in view to 
 effectuate the moral renovation of Ihe species. U is a 
 common complaint among theological doctors, that the 
 tsorld is growing tcorse and uonel Passing by any 
 strictures upon the ill compliment which theologists pay 
 to themselves by indulging such a sentiment, the truth of 
 the opinion itself will become a more important matter of 
 discussion. The organic construction, the powers, and 
 the properties of human existence, the aggregate amount 
 of virtue and vice in the present generation, these are 
 objects subjected to the inspection of the human mind ; 
 but the conduct and character of man, in former ages, is 
 to be drawn from history. Histories, however, are not 
 always faithful to the realities of the case, and description 
 is sometimes excessive and sometimes deficient. But 
 judging from what we know, and including, in the ground 
 of decision, similarity of organic structure, cogent proofs 
 will be exhibited against the admission of an opinion 
 hostile to the ultimate perfectibility of intelligent life. 
 The expansion of mind, the developemcnt of principles, 
 and the cultivation of the arts, in a degree far superior to 
 all the specimens of high antiquity, evince an incontro- 
 vertible amelioration in the present race. The accommo- 
 dations favourable to the comfort and happiness of life, 
 with which man has surrounded himself, demonstrate, 
 that there exists in the constkution of his nature a strong 
 and indestructible impulse to progressive improvement ; 
 
 PRINCIPLES OF NATURE. 91 
 
 to the diminution of evil, and the augmentation of good. 
 The fine moral qualities of the heart, which adorn culti- 
 vator! life, give to it a splendid brilliancy and triumphant 
 exultation, above the coarse instinctivebrutality of former 
 ages. If personal malignity and national warfare con* 
 tiuue, the first is diminished in the acrimony of its cha- 
 racter, and the second has regulated its movements, in 
 some measure, upon the piinciples of a reciprocal hu- 
 manity, and a greater respect for the dignity of human 
 existence. These are facts with which we are every mo* 
 mcnt presented, in the history of modern times : those 
 who controvert these assertions, must have forgotten or 
 never knew the names of Alexander, of Nero, and Cali- 
 gula ; of the numerous ecclesiastical despots and persecu- 
 tors, with which the history of Ihe Christian Church pre- 
 sents us, anterior to the commencement of the sixteenth 
 century ; nay, farther, they must have neglected the read- 
 ing of the Holy Scriptures, and have lost sight of the 
 racter of Moses, that eminent murderer of antiquity. e 
 Mahometan arguments in favour of belief, must also hawf * 
 escaped their notice ; in short, the advocates of pre-emi-v 
 nent virtue in former ages, have shut their eyes against the' " 
 history of kings and priests against the knowledge of 
 those dreadful effects, which the compound despotism of 
 church and state has produced upon the human race. If 
 the modern- Sus:arros> be brought as an example of refu- 
 tation to these remarks, it is admitted in its full force, 
 and this eminent murderer of modern times is consigned, 
 by the sentiment of humanity, to the grave of eternal in. 
 famy. But the cases of such savage barbarity are grow- 
 ing less numerous, in proportion as the knowledge of 
 principle advances, and the correspondent moral practice 
 flowing from such knowledge. Reason, .or the intellec- 
 tual powers of man, must eventually become both the 
 deposit and the guardian of the rights and happiness of 
 human existence. Reason has already acquired such 
 strength, and so far unfolded its powers, that it has afc. 
 ready sealed the future destiny of the human race. It it 
 the peculiar office of reason to look to the utter demoli- 
 tion of the ancient rcigmen of church and state. These 
 twin sisters of iniquity are the moral giants, which have 
 stalked with huge devastation over the face of the whole 
 
 &* 
 
PRINCIPLES OF NATURE. 
 
 globe. Political despotism and supernatural religion have 
 done more to render the human race vicious and de- 
 praved, than all other causes conjointly combined. If 
 the passions of man, and the impulses of his nature, have 
 frequently produced a moral eccentricity in his conduct, 
 it is certain that a corrupt government and a corrupt reli- 
 gion have rendered him habitually wicked have perverted 
 all the conceptions of the mind upon moral and political 
 subjects, and brutalized his intellectual existence. The 
 most important step which can be taken for the extermi. 
 nation of vice and misery, is to destroy the artificial 
 causes by which such evils are perpetuated. If other 
 causes should be found to exist in the constitution of na- 
 ture, they will be progressively removed by the light and 
 power of science, and a more comprehensive view of the 
 true interest of the human species. But efforts tending to 
 make the individuals of a nation virtuous and happy, will 
 never succeed extensively till the civil and religious ty- 
 ranny under which they groan shall be completely annu 
 hilated. This will lead to the application of force in the 
 political revolutions of the world an expedient, how- 
 ever, the rectitude of which some benevolent philosophers 
 have called in question. An ample discussion of this 
 point, however, is reserved to occupy a place in a politi- 
 cal work, which the author is preparing for the press, 
 and which will be presented to the view of the public as 
 soon as it is completed. It is sufficient at this time to re- 
 mark, that despotism gives no encouragement to any kind 
 of improvement; and the hope of human amelioration 
 from this quarter will ever prove to be fallacious. Reason, 
 righteous and immortal reason, with the argument of the 
 printing types in one hand, and the keen argument of the 
 sword in the other, must attack the thrones and the hier- 
 archies of the world, and level them with the dust of the 
 earth ; then the emancipated slave must be raised by the 
 power of science into the character of an enlightened 
 citizen : thus possessing a knowledge of his rights, a 
 knowledge of his duties will consequently follow, and he 
 will discover the intimate and essential union between 
 the highest interests of existence, and the practice of an 
 exalted virtue. If civil and ecclesiastical despotism were 
 destroyed, knowledge would become universal, and its 
 
 PRINCIPLES OP NATURE. 93 
 
 progress inconceivably accelerated. It would be Impos- 
 sible, in such a case, that moral virtue should fail of a 
 correspondent acceleration ; and the ultimate extirpation 
 of vice would become an inevitable consequence. Ages 
 must elapse before the accomplishment of an object, so 
 important to the elevated concerns of intelligent life ; bat 
 the causes are already in operation, and nothing can 
 arrest or destroy the benignant effects which they are cal- 
 culated to produce. The power of reason, the know- 
 ledge of printing, the overthrow of political and ecclesi- 
 astical despotism, the universal diffusion of the light of 
 science, and the universal enjoyment of republican 
 liberty these will become the harbingers and procuring 
 causes of real virtue in every individual, and universal 
 happiness will become the lot of man. 
 
 CHAP. XIV. 
 
 Infidel Philosophy. 
 
 THE discovery of the art of printing was a deadly blow 
 to religious fanaticism, and to every species of error. The 
 clergy rejoiced in this discovery, but their rejoicing was 
 an untimely delusion of the heart ; they were blind to the 
 consequences of this fortunate and consoling discovery. 
 The consideration of exhibiting, in a new form, the sub- 
 lime and holy truths of the Christian religion, was to them 
 a matter of the most elevated satisfaction, and they anti- 
 cipated a result directly the reverse of what has taken 
 place. It was believed, that a religion sent from Heaven 
 to benefit only a small part of the human race, would 
 have been always confined within the power and discre- 
 tion of a privileged and ecclesiastical order. To this 
 sacred band learning had hitherto been confined, and it 
 was perceived that the art of printing was calculated to 
 break the charm, and diffuse among the nations of the 
 earth a moral light, consoling to the heart of ignorant 
 and unfortunate man. Such, however, was the result, 
 and the human mind received and experienced a new and 
 powerful motive to energize its powers and provide for its 
 
94 PRINCIPLES OF NATURE. 
 
 happiness. Many important causes combined at one and 
 the same time, to excite fresh vigour, and increase the 
 activity of intellectual strength. The ecclesiastical dis- 
 sensions in Europe; the discovery of the new world; the 
 discovery of the art of printing; the philosophical investi- 
 gations of French, English, and German philanthropists; 
 all these, and many other powerful circumstances, were 
 concentered, and produced a new era in the intellectual 
 history of man. Newton, profiting by the errors of those 
 great philosophers, Descartes and Bacon Newton, whose 
 original genius and comprehensive mind have immortalized 
 his name and character, developed with clearness the phy- 
 sical principles and order of the planetary system, and 
 struck with everlasting death and eternal silence the 
 theological pretension of all former ages. The ignorance 
 and stupidity of Moses, Joshua, and Jesus', were exposed, 
 and their opinions were sacrificed upon the altar cf phi- 
 losophical truth and mathematical demonstration. New- 
 ton's mind was honest and discerning, but partially ob- 
 scured by the moral darkness of the age in which he lived, 
 and the theological impressions of early life. He was re- 
 puted to be a Christian upon a graduated scale ; but the 
 habit of mathematical precision had led him to a rejection 
 of the doctrine of the trinity, and some other prominent 
 absurdities in the theology of Christians. His discoveries, 
 however, in the physical world, were vastly important to 
 the cause of human science, and have been productive of 
 a more accurate mode of reasoning than any that had 
 been adopted in former ages. The demonstrations of 
 Newton were compared with the theological reveries of 
 Moses and Joshua ; the consequence of which was, that 
 the scientific philosopher rejected the imaginary concep- 
 tions of fanaticism, and bestowed on solid argument a 
 due portion of respect and attachment. It was not the 
 discovery of physical truths alone that bore relation to 
 the renovation of the human species ; it was reserved for 
 Locke, and other powerful minds, to unfold the internal 
 structure of the intellectual world explain the operations 
 of the human understanding explore the sources of 
 thought, and unite sensation and intellect in the same sub- 
 ject, and in a manner cognizable by the human faculties. 
 
 piuscirr,E3 or NATURE. 
 
 95 
 
 Locke has, perhaps, done more than Newton to subvert 
 the credit of divine Revelation , but neither of them dis. 
 covered the extent of the doctrines upon the moral inte- 
 rests of man. Sensation being established as the source 
 and cause of all human ideas, a system of true and mate- 
 rial philosophy necessarily followed. Organization was, 
 of course, considered essential to the production of intel- 
 lect, and disorganization bearing very hard against a con- 
 scious reminiscence of identified existence. Speculations 
 upon the doctrines concerning futurity became frequent, 
 and the ultimate decision rested upon the discoveries 
 which had been made in human sensation. In addition 
 to these leading features of a sound philosophy, destined 
 to emancipate the world from religious bondage, other 
 collateral and subsequent aids were experienced, and had 
 a powerful effect in ameliorating the moral condition of / 
 society. Mirabaud, Rousseau, Voltaire, Hume, and Bo. 
 Imgbroke, together with twenty other philosophers of 
 r ranee and England, combined their strength in the phi- 
 lanthropic cause of human improvement; they destroyed 
 error by wholesale, and swept away the rubbish of ancient 
 superstition, by the irresistible force of a keen and active 
 intelligence. Those moral luminaries were followed by % 
 those of more modern times, and the present age is pre- 
 eminently distinguished by a numerous and respectable 
 band of philanthropic philosophers, whose labours are 
 calculated to destroy error, and elevate trntb upon the 
 rums of every thing injurious to the peace and dknity of 
 human society. 
 
 The writings of Paine bear the most striking relation to 
 the immediate improvement and moral felicity of the intel- 
 ligent world. He writes upon principle, and he always 
 understands the principle on which fee writes; he reason, 
 ithont logic, and convinces without argumentation; be 
 strangles error by his first grasp, and developes truth with 
 much simplicity, but with irresistible force. He is one of 
 the first and best of writers, and probably the most useful 
 man that ever existed upon the face of the earth. Hit 
 moral and political writings are equally excellent, and the 
 beneficial influence of the principles for which he has 
 contended will be felt through all succeeding ages. Volney 
 
98 
 
 PRINCIPLES OF NATURE. 
 
 and Condorcet, Godwin and Barlow, are justly entitled 
 to the universal gratitude and applause of the human race. 
 They have attacked error in its strongest holds ; they have 
 pursued it with a powerful and discriminating intellect. 
 It has already lost half of its force ; and the philosophy 
 that is denominated infidel, will ere long chace it out of 
 existence. It is this philosophy that has developed the 
 laws of the physical world, and exhibited the principles 
 on which its systematic order depends ; it is this philosophy 
 that has unfolded the moral energies of human nature 
 which has become an object of calumny in the estimation 
 of a cruel and persecuting superstition. 
 
 All the opprobrious epithets in the English language 
 have been bestowed upon that mild and peaceful philoso- 
 phy, whose object is the discovery of truth, and whose first 
 wish is to emancipate the world from the double despotism 
 of church and state. This philosophy has already de- 
 stroyed innumerable errors; it has disclosed all the fun- 
 damental principles which have been employed in the con- 
 struction of machines, matlieinatical instruments, and the 
 arrangement of those moral and political systems which 
 have softened the savage and ferocious heart of man, and 
 raised the ignorant slave from the dust into (he elevated 
 character of an enlightened citizen. Its only weapons 
 are thought, contemplation, argument, demonstrations, 
 experiment, and probable conjecture ; whilst on the other 
 band, the only weapons of despotism are cold steel or 
 leaden balls. This despotism, however, whether it be 
 political or ecclesiastical, is malignantly employed in op- 
 posing and calumniating that philosophy which has sought, 
 with an ardent benevolence, for the scientific improve- 
 ment of man and the tranquillity of nations. The philo- 
 sophy of Europe armed itself with a spirit of truth and the 
 sword of justice; it humanely marched forth to conquer 
 the errors and vices of nations, and restore to man his 
 lost dignity, which had long ago been sacrificed upon the 
 altar of theological fanaticism. This effort, propelled by 
 wisdom and humanity, was denounced by the thundering 
 roice of the church and the resentful malice of monarchi- 
 cal tyranny. The Illuminatiia Europe have been repre- 
 sented as a vicious combination of persons, whose object 
 
 PRINCIPLES OF HATURC. yf 
 
 was the destruction of all the governments and relirions 
 of the world. If the enemies of philosophy in that part ' 
 of the globe, mean by governments the corrupt monarchies 
 the earth, and by religion popular superstition, founded 
 upon the idea of a supposed mysterious intercourse be- 
 tween beings of the earth and celestial powers, then they 
 are right in this respect; for these are the governments 
 and rel.gions against which reason and philosophy ought 
 to direct their energies; but if by government they mean a 
 system of genuine republicanism, founded upon the equal 
 rights of man, and by religion the idea of simple Theism, 
 and the immortality of moral virtue, then their assertions 
 are false, and their productions a calumny against reason 
 and the rights of human nature. The plain truth of the case 
 is, that those who oppose philosophy, and bestow upon it 
 harsh and malignant epithets, are interested in keeping up 
 a privileged system of plunder and robbery, which makes 
 nine-tenths of the human race absolute slaves, to sup. 
 port the other tenth in indolence, extravagance, pride, and 
 luxury The purest system of morals that could possibly 
 be exhibited, and the demonstrable axioms of the soundest 
 philosophy, would become objects of unbounded reproach 
 and their abettors marked as objects of the bitterest cen! 
 sure, if the aneient regimen of church and state were to be 
 m any shape whatever injured by such development. The 
 physical force of nations would be drawn forth to suppress 
 the independent power of thought, destroy damnable 
 heresy, and arrest, in the name of heaven, those infidel 
 philosophers whose efforts had been directed to the eman- 
 cipation and moral felicity of these malicious and tyran. 
 meal persecutors. The cry of vengeance and merciless 
 punishment against the benevolent philosophers of all 
 countries of the present day, has not deterred them from 
 he faithfu discharge of their duty, and the most nremit. 
 ting attention to the best interest of individual and *. 
 honal happiness. The strong arm of despotism can never 
 reach the subtile activity of thought, or subvert thedigni. 
 fied empire of reason. It is now the object of despotism 
 o stop the progress of intellect, or prevent the universal 
 d ffus,on of useful knowledge. The substantial happing 
 rthe human species depends upon the activity of reason, 
 
98 PRINCIPLES Of NATURE. 
 
 and the liberty of the press: they have gained too mucb 
 strength to be crushed by all the civil and rel.gioui ty- 
 ranny of the world. 
 
 CHAP. XV. 
 
 Inauiru: Are the Evils incident to Human Life the result 
 of the Operation of the Lava of Nature; or, are they 
 SpecialJudgmenlsfrom God? 
 
 M \N will never cease to be erroneous in his reasonings, 
 vrhile he departs from the simple and uniform ground of 
 nature the only solid basis of all conclusive argumenta- 
 tion-the only true source of all important science 1 
 in the physical constitution of existence, in its real rela- 
 tions, in its energies, in its effects, that he must seek for. 
 the principles by which to construct aa useful and well- 
 cemented fabric by which to arrange and methodize 
 thought, and apply it to the diversified purposes of human 
 life. The imperfection of his faculties does not enable 
 him to seize upon all these objects in such a manner as t 
 preclude the possibility, and even probability, of many 
 errors; but these errors are to be destroyed only by a 
 constant recurrence to the fundamental data, from which 
 correct conclusions must ever be deduced. Man has lost 
 himself in the wanderings of a fantastic imagination, in 
 the fleeting dreams of fanaticism, and the malignant fury 
 of a blind superstition ; he has sought for truth where it 
 is not to be found : his mind has diverged from the line of 
 reality, and he has become the victim of innumerable pre- 
 iudiccs. The most common phenomena have been ascribed 
 to causes which had no existence, and effects have been 
 attributed to those chimerical combinations which were to 
 be found only in the distorted brain of an enthusiastic 
 religious zealot. The simplicity, the uniformity, the 
 grandeur of the physical universe, have been abandoned, 
 while the fictions and nonentities of delirious mortals have 
 been substituted as the ground of evidence, and the prin- 
 ciple of correct conclusion. It was not in the orgamza- 
 tion of the material world, that man sought for truth, but 
 
 rRINCIPLES OF NATURE. 
 
 99 
 
 in the deceptive schemes of religion, which Interested zeal 
 imposed upon him. 
 
 The sensation, the intellect, the capacities of man, 
 taught him tint he was subject to a variety of evils; but, 
 instead of searching for the cause of these evils where 
 only they were to be found, he suffered the operations of 
 intellect to be subjugated by the pride and arrogance of 
 superstition, and he no longer discerned the tru% con- 
 nection between the miseries which he felt, and the active 
 and natural causes which produced them; he no longer 
 beheld his true condition in nature, but weakly imagined 
 that he had become the object of malevolent intention in 
 some superior being, who took delight in his torture, and 
 wilfully subjected him to the diversified misfortunes with 
 which he was assailed. In this unfortunate predicament, 
 with too much weakness to abandon his errors, and too 
 much prejudice to discover truth, he wandered over the 
 face of nature, the devoted victim of that ignorance and 
 superstition, which for so long a time had destroyed the 
 tranquillity of his heart, and suppressed the operations of 
 his mind ; he inquired with anxious solicitude into the 
 causes of his sufferings; he sought in a vindictive theology 
 for a solution of the difficulty, but his enquiry ended in an 
 accumulation of sorrow, and a repetition of the misfortunes 
 from which in vain he had endeavoured to escape. By 
 dint of investigation, by constancy of intellectual inquiry, 
 he at length was led to discover, that the evils which he 
 suffered were to be accounted for by a simple comparison 
 and application of the law of power in surrounding objects, 
 and the law of sensation, by which his life was every 
 moment modified; the devolopement and explanation of 
 this solid truth, will constitute the true ground of the 
 present inquiry. While physical existence continues 
 what it now is, while its powers, its modes of operation, 
 its essential energies remain the same, it will be impossi- 
 ble to modify a sensible being so as to prevent his being 
 necessarily subjected to a diversity of unpleasant and 
 painful sensations. Power and activity are essential to 
 the existence of matter, and capacity of sensation to every 
 specific modification of life: aa undue proportion of thii 
 power, applied to any sensitive agent, will necessarily 
 K 2 - 
 
JOO PRINCIPLES OF NATURE. 
 
 derange, in some partial degree, the natural organization 
 of which he is possessed; it is the nature of life to feel, 
 to be sensible, to be capable of perception ; it is the nature 
 of physical objects to make impressions; and, if the im- 
 pressions from surrounding objects are not properly 
 apportioned to the capacity of sensation, the natural re- 
 sult will be pain, distress, or complete misery, according 
 to thenature and quantity of that power which in any 
 case may be applied: such consequences must inevitably 
 follow, while the law of power in physical objects, and 
 the law of sensation in modified life, maintain the same 
 relation which they now bear to each other. It will, 
 therefore, be for ever impossible wholly to prevent pain, 
 unless you destroy the law of power in material nature, 
 or the law of sensation in animal life. The relation and 
 connection now subsisting between them, necessarily in- 
 cludes the possibility, and even the absolute certainty eC 
 the existence of pain, or some portion of real misery. 
 It will be perceived, in this method of reasoning, that 
 every idea of suspension, or violation of the law* of 
 nature, is excluded, and that identity of power and quality, 
 in specific portions of nature, is presumed to be perpetu- 
 ated with undeviating uniformity. 
 
 To shew the correctness of this opinion, it is only 
 necessary to have recourse to a few familiar examples in 
 the ordinary concerns of human life; for instance, if a 
 man were to thrust his hand into the fire, or if, by any 
 other means, fire should come in contact with any part of 
 a sensitive being, the feeling experienced must necessarily 
 be painful, because the law of power or activity in fire, 
 and the law of sensatioa in modified life, necessarily in- 
 cludes the impossibility of preventing such consequence. 
 Again, if any one were situated so that a heavy body 
 falling from above should come directly upon him, it 
 would be impossible to prevent disorganization, or death, 
 unless the law of gravitation were suspended, or his owa 
 peculiar structure of body instantaneously changed. In 
 short, the whole application of the power of physical 
 existence to the condition of sensitive creatures, will ever 
 prove that such necessary consequence* must be expe. 
 rienced. Look through the whole order of nature, and 
 
 PRINCIPLES OF MATURE. 
 
 101 
 
 this solemn truth is clearly perceived, that every being 
 possessed of feeling, must eternally be exposed to a vast 
 and variety of complicated evils, painful sensation, and 
 diversified misfortune, resulting from the constitution of 
 the universe, and the laws by which it is governed. The 
 same reasoning will apply to all the higher operations of 
 nature, and those astonishing phenomena that surprise 
 and terrify the mind of man. Earthquakes, volcanoes, 
 lightning, inundations, are all the result of the opera- 
 tion of physical laws; and it is impossible to prevent the 
 misery which they occasion, without a suspension or vio. 
 lation of the laws by which they were produced. 
 
 A similar mode of reasoning will partially apply in 
 regard to those evils that attack, associated bodies of 
 men, where superabundance of population, with a variety 
 of other causes, has laid the foundation of inevitable dis- 
 ease, such as plagues, malignant fevers, and many others, 
 to which large and populous cities are subjected. But 
 this part of the subject requires particular examination, 
 since it is here that superstition has raised a rampart im- 
 pregnable to the attacks of reason. The pride, the 
 fanaticism, and the intemperate zeal of man will never 
 cease to mislead his judgment, cause the energies of 
 intellect to diverge from the line of truth, and to subject 
 him to the baneful influence of opinions erroneous and 
 destructive in their consequences. Man is ignorant, and 
 this ignorance produces in him an attachment to the mar- 
 vellous ; be is both delighted and terrified with strange 
 and unnatural appearances, with events out of the com. 
 mon order of things, with those phenomena which ap. 
 proach, or seem to approach, the idea of a miraculous 
 occurrence; he seems to take a pride also in attributing 
 these events to a special intervention of divine provU 
 dence, to the supernatural operations of a vindictive 
 God ; to the cruel and arbitrary arrangements of an 
 omnipotent tyrant to the malice and premeditated re- 
 venge of that ferocious being, who exists only io his owa 
 distorted imagination, and the admission of whose exis- 
 tence would be the sure presage of the annihilation of 
 the vast fabric of nature. The fanaticism and intempe- 
 rate zeal of all supernatural religion has ever desired ie 
 K. 3 
 
102 PKISCIPLM OF NATCRt. 
 
 represent the God of nature, as partial in his operation!, 
 revengeful in his intentions, and inconsiderately destruc- 
 tive in all those arrangements of which he is supposed to 
 be the author and contriver. All the various religious 
 parties and sectaries that have ever existed on earth, have 
 pretended that God was enlisted In their service, and, 
 consequently, that he had proclaimed war, and the most 
 implacable resentment against every other man or set of 
 men who had not embraced the true and orthodox faith . 
 This terrible representation of the divinity, as destitute of 
 truth as it was pernicious in its consequences, was, at 
 length, diversified and decompounded, and afterward re- 
 combined for purposes of systematic terror the partial 
 distribution of favours, and the dreadful torture of the 
 human race, under the name of divine vengeance. The 
 professors of different religious opinions having armed 
 their God in their own cause, became the merciless distri- 
 butors of those dreadful punishments and calamities which 
 they expected would result from the character of that bar- 
 barons divinity which their imaginations had described. 
 The malice of the individual (the savage cruelty of man) 
 was tranferred to this imaginary God, and he appeared 
 in turn the object of terror to every living mortal. Man, 
 thus wishing to gratify his resentment against his neigh- 
 bour, of an opposite religious opinion, has never failed 
 to engage his God in his own quarrels, and if, ID the 
 course of events, any misfoitunc befel his enemy, the 
 doctrine of special providence was then verified in his 
 mind, and he triumphantly asserted that the Almighty 
 had made bare the arm of his justice, and brought ruin 
 and destruction upon the objects of his wrath. Thi 
 doctrine, so humiliating to the character of man, and so 
 disgraceful to the intelligent Preserver of nature, has 
 been fundamental in every religious system of supernatu- 
 ral origin : it took its rise in the weakness and malevo- 
 lence of human nature, and its destructive consequences 
 will have no end till reason shall enlighten and renovate 
 the world. To expose the absurdity of this doctrine, it 
 is only necessary to have recourse to the plainest facts, 
 and the incontestible evidence resulting from a view of 
 those events, which are everywhere presented -to the con- 
 
 riUXCIPLES 0? KATTJKE. 
 
 10) 
 
 templation of man. If, in any of those cases which in. 
 elude the admission of a special providence, recurrence 
 were made to the most obvious and striking truths, the 
 error must inevitably be corrected. If plagues, malig-i 
 nant fevers, or national calamities of any kind, be con- 
 sidered as the scourges of divine vengeance for the pu- 
 nishment of sin, why do they fall indiscriminately upon 
 the virtuous and the vicious, upon the young and the old, 
 upon the weak and the strong, in fact, upon every class 
 of intelligent beings, whatever may be their character, 
 their circumstances, and condition in life? Why does 
 not divine justice apportion these judgments to the actual 
 degree of criminality in each individual that is made the 
 cbjtct of his displeasure ? Why does he not pour out his 
 beneficence upon the chosen children of his love, and 
 mark with tokens of displeasure those only whonare 
 his real enemies, those only who are disobedient and 
 incorrigibly wicked ? But, no ! this is not the manner of 
 his operation; this arrangement of distributed justice 
 is nowhere to be discovered. The child of God, and 
 the child of the Devil, are often involved in the same ca- 
 lamity ; frequently subjected to the same disease, and 
 eventually fall a sacrifice to the same complaint. This 
 proves that the event has been produced by the uni- 
 form operation of the laws of nature, and not by any 
 special judgment from God ; this proves, incontcstibly, 
 a want of moral discrimination, and overturns every ar- 
 gument which superstition has arranged for the accom- 
 plishment of her wicked intentions. Whoever will- deign 
 to look at facts, will be necessitated to yield to the truth 
 of these operations : they stand verified by observation 
 by the universal experience of all mankind. There a 
 not, perhaps, a single case in which man reasons so roach 
 in the face of facts, as in the admission of a special provi- 
 dence in the government of the world. These reflection*, 
 though they may, at first, appear to operate against the 
 cause of virtue, will, when attentively examined, be 
 found to produce an opposite effect, and present to the 
 human mind the strongest inducements to the practice of 
 genuine morality ; for no one can, with justice, pretend 
 that the discovery and the disclosure of troth can injure 
 the moral improvement of the species ; and although the 
 
PRINCIPLES OF NATURZ. 
 
 PRINCIPLES OF NATURE; 
 
 105 
 
 
 prevent the uniformity of 
 
 
 searckfor a solution of di 
 searca ir 
 
 in the mutable de- 
 will ever be necessary 
 
 ta 
 
 the material universe is regulated ; it 11 ever be neces- 
 to abide faithfully by the universal pnnc.ples of na- 
 in all our decisions on this important subject. 
 
 cTadmTts of universality of operation in the whole of 
 
 =sS 
 
 in from the esta- 
 
 of God, are consequences 
 
 his 
 
 wrath upon a whole city, and to 
 
 lS! with the Creator, aud attempt .to avert bit 
 
 judgment? In short, if this doctrine were admitted and 
 reduced to practice, it would destroy, in some of the 
 most essential cases, all the friendly and social virtues of 
 man, and brutalize the human race. But, fortunate for 
 man, if in theory he hold this doctrine sacred, his prac- 
 tical conduct humanely varies from the theory. The 
 smallest recurrence to facts, in the single instance of 
 malignant fevers, would clearly substantiate this asser- 
 tion. Superstition may darken the mind and derange iti 
 theoretic speculations ; but the benevolence of the heart 
 rises superior to these doleful illusions, and delights in 
 the performance of duly. 
 
 In vain, then, do you speak of special judgments to that 
 man whose family is attacked with malignant disease: he 
 practically denies the truth of the doctrine, and humanely 
 proceeds, as be ought, to administer the proper and ne- 
 cessary relief : even those who pretend to believe in thit 
 manifestation of divine vengeance, are often the first to 
 oppose the will of heaven, and restore health to a dis- 
 tracted family. -Whence this difference between doctrine 
 and action, between theory and practice ? Will man 
 never learn to be consistent; will he never forsake his 
 errors aud return to nature ? It is on this grand system 
 alone that he can find consolation; it is here only that 
 the ardent desires of his heart can be satisfied, and con- 
 fidenee restored to his soul. Every deviation from nature 
 is the establishment of a cause which must sooner or later 
 work ruin to his sensations, or essentially disturb the 
 tranquillity of his mind; he will find no happiness in 
 error, and the most dreadful of all his errors is to 
 be found in the terrible descriptions of the divinity that 
 he worships: he falsely attributes to this divinity the di- 
 versified evils which he himself has produced, and while he 
 remains under the impression of such an opinion, he will 
 be for ever ignorant of the true sources of those miseries' 
 to which he is continually exposed. * " How long will 
 uian importune the heavens with nnjust complaints? 
 How long with vain clamours will he accuse fate as the 
 author of his calamities ? Will he, then, never open hit 
 eyes to the light, and his heart to the insinuations of 
 
 * See Volney's Ruins, page 2S, 
 
106 PRINCIPLES OF XATOllC. 
 
 truth and reason ? This truth everywhere present* it. 
 self in radient brightness, and he does not see it! the 
 Toicc of reason strikes his ear, and he does not hear it! 
 Unjust man! If you can for a moment suspend the de- 
 lusion which fascinates your senses; if your heart be ca- 
 pable of comprehending the language of argumentation, 
 interrogate nature. 
 
 " In what consists the maledictions of heaven against 
 these countries? Where is the divine curse that perpetu- 
 ates this scene of desolation ? Monuments of past ages ! 
 Say, have the heavens changed their laws, and the earth 
 its course? Has the sun extinguished his fires in the re- 
 gions of space? Do the seas no longer send forth clouds? 
 Are the rain and the dew fixed in the air? Do the 
 mountains retain their springs? Are the streams dried 
 up? And do the plants no more bear fruit and feed? 
 Answer, race of falsehood and iniquity! Has God 
 troubled the primative and invariable order, which he 
 himself assigned to nature? Has heaven denied to the 
 earth, and the earth to its inhabitants, the blessings that 
 were formerly dispensed ? If the creation has remained 
 the same if its sources and its instruments are exactly 
 what they once were wherefore should not the present 
 race have every thing within their reach that their ances- 
 tors enjoyed ? Falsely do you accuse fate and the divi- 
 nity ; injuriously refer to God the cause of your evils! Tell 
 me, perverse and hypocritical race, if these places are 
 desolate, if powerful cities are reduced to solitude, is it 
 he that has occasioned the ruin? Is it his hand that has 
 thrown down these walls, sapped these temples, mutila- 
 ted these pillars ? Or is it the hand of man ? Is it the arm 
 of God that has introduced the sword into the city, 
 and set fire to the country, murdered the people, burned 
 the harvests, rooted up the trees, and ravaged the pas- 
 tures? Or is it the arm of man? And when, after this 
 devastation, famine has started up, is it the vengeance of 
 God that has sent it, or the mad fury of mortals ? When, 
 during the famine, the people are fed with unwholesome 
 provisions, and pestilence ensues, is it inflicted by the 
 anger of heaven, or brought about by human impru- 
 dence ? When war, famine, and pestilence united, have 
 swept away the inhabitants, and the land has become a 
 
 mscifLES or KATURE. 107 
 
 desert, is it God who has depopulated it ? Is it his r. 
 parity that plunders the labourer, ravages the productive 
 fields, and lays waste the country, or the' rapacity of 
 those who govern ? Is it his pride that creates murder- 
 ous wars, or the pride of kings and. their ministers? ! 
 it the venality of his decisions that overthrows the for. 
 tune of families, or the venality of the organs of the 
 law? Are they his passions, that under a thousand forms, 
 torment individuals and nations, or the passions of human 
 beings? And if, in the anguish of their misfortunes, they 
 perceive not the remedies, is it the ignorance 6f God 
 that is iu fault, or their own ignorance ? Cease then, to 
 accuse the decrees of fate, or the judgments of heaven 1 
 If God is good, will he be the author of your punish, 
 ment? No, no; the caprice of which man complains, 
 is not the caprice of destiny; the darkness that misleads 
 his reason, is not the darkness of God ; the source of 
 his calamities is not in the distant heavens, but near to 
 him u pon the earth ; it is not concealed in the bosom of the 
 divinity ; it resides in himself man bears it in his heart. 
 
 '.' You mnrmur and say, why have an unbelieving 
 people enjoyed the blessings of heaven and of earth ? 
 Why is a holy and chosen race less fortunate than impi- 
 ous generations? Deluded man! where is the contra, 
 diction at which you take offence ? Where the inconsis. 
 tcncy in which you suppose the justice of God to be in. i 
 volvcd? Take the balanceof blessings and calamities, of . 
 causes and effects, and tell me, when those infidels ob- 
 served the laws of the earth and the heavens, when they 
 regulated their intelligent labours by the order of the 
 seasons, and the course uf the stars, ought God to have 
 troubled the equilibrium of the world >to defeat their 
 prudence? When they cultivated with care and toil, 
 tlie face of the country around you, ought he to have 
 turned aside the rain, to have withheld the fertilizing 
 Jews, and caused thorns to spring up? '.; ... .. : i.;,;, ; 
 
 " When, to render this parched and barren soil pro^.i 
 ductive, their industry constructed aqueducts, dug ca* 
 als, and brought the distant waters across the deserts; t 
 ought he to have blighted the harvests which art had 
 created ; to have desolated a country that had been peo.:; 
 
108 
 
 mi.VCIPLES Of NATTRE. 
 
 pled in peace ; to hare demolished the towns, which la. 
 hour had caused to flourish ; in fine, to have deranged 
 and confounded the order established by the wisdom of 
 man? And what is this infidelity, which founded em- 
 pires by prudence, defended them by courage, and 
 strengthened them by justice; which raised magnificent 
 cities, formed vast ports, drained pestilential marshes, 
 covered the seas with ships, the earth with inhabitants, 
 and like the creative spirit, diffused life and motion 
 through the world I If such is impiety, what is true 
 belief ?" 
 
 The correct and unprejudiced observer of nature, the 
 genuine moralist, will necessarily accede to the truth of 
 the above remarks, and in all his reasonings, he will ana- 
 lyze facts, and attribute events to the real causes which 
 have produced them ; he will be under the necessity of 
 rejecting those senseless opinions which have never failed 
 to involve all human inquiries in the doleful predicament 
 of endless contradiction and absurdity. There can be 
 no errors more pernicious than those which destroy the 
 uniformity of operation in the physical world, and de- 
 spoil the Creator of the honour of governing the uni- 
 verse by immutable laws. So long as the belief of spe- 
 cial judgments shall obtain, man will for ever tremble be- 
 fore a capricious tyrant, who deserves neither gratitude 
 nor admiration ; but, if the evils of life be attributed to 
 their true sources, he will learn to provide against them, 
 and to found his happiness upon a comprehensive view 
 and knowledge of those principles by which the conser- 
 vation of all existence is rendered sure and certain to 
 every intelligent being. Prophecies, miracles, special 
 judgments, and divine vengeance, are phrases without 
 meaning, and phantoms without existence, calculated 
 only to disgrace the character of God, and derange the 
 intellectual faculties of man. Philosophy teaches us to 
 seek in nature, and the knowledge of her laws, for the 
 cause of every event, and when this knowledge shall be- 
 come universal, man will relinquish with elevated satis- 
 faction his attachment to those supernatural schemes of 
 a vindictive theology, which have served only to destroy 
 the harmony of nature, and demoralize the intelligent 
 
 PRINCIPLES OF NATURE. 109 
 
 world. O, man ! return in thy inquiries to the -basis of 
 physical existence, develops its principles^ cultivate sci- 
 ence, love truth, practice justice, and thy life shall be 
 rendered happy. 
 
 CHAP. XVI. 
 
 Christian DeriL 
 
 In Hie examination of the Christian religion, it would 
 be improper to pass over in filcncc a character of so much 
 power and importance as tliat of the Devil. If accounts 
 arc true, he has acted a very conspicuous part upon the 
 theatre of theological delusion. He was the leader of a re- 
 fractory band of insurgents in the celestial world ; a vast and 
 tremendous conflict ensued, in which it became necessary 
 for Jehovah to draw forth all his forces to quell the rioters. 
 It was with Jifiicully that this grand object was accom- 
 plished by the united exertions of the angelic hosts, under 
 the guidance of the mott distinguished oflirers of the upper 
 regions. Milton has described in a terrific manner these 
 heated and resentful combats, and given to the most en- 
 thusiastic fictions the character and effect of real existence. 
 His poetic fancy, the extent of his imagination, and bril- 
 liancy of conception, have been and will long continue to 
 be admired; but his Paradise Lost, in the estimation of 
 sound philosophy, and considered in its relation to philo- 
 sophical truth, is an object of censure and contempt. lie 
 has done more to immortalize the marvellous character of 
 a fictitious being than even the Bible itself. He has given 
 to airy phantomt a local habitation and a name. The 
 Christian Devil is seen performing very marvellous feats 
 in several different places in the Bible. He has vast 
 powers of modifying his form and appearance, and can 
 exhibit himself in an infinite variety of shapes. He as. 
 sumcs the form of a serpent ; and very cunningly intro- 
 duces himself to the original mother of the human race. 
 It Is in this fanciful scene, s.o dexterously played off in 
 the garden of Eden, that commenced the innumerable 
 troubles and destructive evils that have since overwhelmed 
 
HO PRIXCIPLES OK NATURE. 
 
 the life of man, and rendered miserable the fair creation 
 of God. In almost all (he cases where the Devil has 
 brought his powers into vigorous action, he has succeeded, 
 in despite and in defiance eveu of Omnipotence itself. God 
 made the world for his own glory, for the purposes of 
 virtue and felicity ; but the Devil overturned the scheme 
 before it had come fairly into operation ; and thus, in the 
 very commencement of the business, defeated the wisdom, 
 and disordered the creation of the Must High. It is very 
 extraordinary that a being of perfect wisdom and goodness, 
 whose object must have been to extend the empire of 
 happy and intelligent life, should have made such a bad 
 calculation, and so soon have been deranged in the cor- 
 rectness and benevolence of his designs. 
 
 It is remarkable, that in the sentences of condemnation 
 which were passed upon the several offenders, there is a 
 difficulty and singularity in that which relates to the ser- 
 pent. " And the Lord God said unto the Serpent, be- 
 cause thou hast done this, thou art cursed above all cattle, 
 and above every beast in the field: upon thy belly shalt 
 thou go, and dust shalt thon eat all the days of thy life." 
 It is a question of magnitude, which ought to engage the 
 attention of theological doctors, to inform us, in what 
 manner the Serpent performed locomotion previous to his 
 transgression, for which he received the condemnatory 
 sentence of going upon his belly. Did he w alk about erect 
 like a man ? If so, he must have cut a curious figure, 
 travelling about upon the point of his tail ; and the con- 
 demnation which brought him to a horizontal position was 
 rather in his favour than against him. This story in its 
 nature is too childish and trilling for serious remark. It 
 is, however, a story which hag found its way into other 
 theological systems of great antiquity; and the followers 
 of Moses have to contend with many of the eastern na- 
 tions, such as Egyptians, Persians, and Indians, upon the 
 merit of originality. There is a similarity in almost all 
 supernatural systems of theology ; they are all founded 
 in a disgusting distortion of nature ; they are all inter- 
 woven with the marvellous ; they have all their serpents, 
 their ghosts, and their devils. It is not of importance 
 who first invented these theological wonders ; they arc 
 
 PRINCIPLES OF NATURE. 
 
 Ill 
 
 not the less foolish and injurious, whether they were first 
 propagated by the followers of Moses or the disciples of 
 Zoroaster; whether they are of Egyptian or Indian origin. 
 They are still the dreams of fanaticism, and have perverted 
 all the pure ideas of God and Nature, which man other- 
 wise would have formed. Concerning the invention of 
 the Devil, of good and bad spirits, with which all ancient 
 mythology is replete, thcie is in Volney's Ruins a most 
 striking passage, which throws much philosophic light 
 upon the subject. " In Persia, it was the Serpent which, 
 under the name of Ahrimanes, formed the basis of the sys- 
 tem of Zoroaster; and it is the same, Christians and Jews, 
 that is become your Serpent of Eve, (the celestial origin) ; 
 and that of the cross in both cases, the emblem of Satan, 
 the great adversary of the Ancient of days, sung by Daniel. 
 In Syria it was the hog or wild boar, enemy of Adonis ; 
 because, in that country, the office of the northern Bear 
 was made to devolve upon the animal whose fondness for 
 mire and dirt is emblematical of winter. And it is for 
 this reason that you, children of Moses and Mahomet, 
 hold this animal in abhorrence, in imitation of the priests 
 of Memphis and Balbec, who detested him as the murderer 
 of their god, the Sun. This is likewise, O Indians! the 
 type of your Chiben, which was once the Pluto of your 
 brethren the Greeks and Romans; your Drama also, (God 
 the creator) is only the Persian Ormuzd, and the Osiris 
 of Egypt, whose very name expresses a creative power, 
 producer of forms. And these Gods were worshipped in 
 a manner analogous to their real or fictitious attributes; 
 and the worship, on account of the difference of its ob- 
 jects, was divided into two distinct branches: in one, the 
 benign god received a worship of joy and love; whence 
 are derived all religious acts of a gay nature, festivals, 
 dances, banquets, offerings of (lowers, milk, honey, per- 
 fumes, in a word, of every thing that delights the senses 
 and the soul. In the other, the Malign, on the contrary, 
 received a worship of fear and pain; whence originated 
 all religious acts of the sombre kind, tears, grief, mourn- 
 ing, self-denial, blood-offering;, and cruel sacrifices. You 
 now understand," continued the orator, addressing him- 
 t t-lf to the Indians, Persians, Jews, Christians, and Miissel- 
 
 Lt 
 
112 PRINCIPLES OF NATURE. 
 
 men, " you now understand the origin of those ideas of 
 combats and rebellions which equally pervade your re- 
 spective mythology." It is thus that this beautiful writer 
 has developed the origin of these religious ideas ; and it 
 is in this manner that the disordered imagination lias ope- 
 rated upon subjects that could not be reduced to certitude. 
 There is not, however, perhaps, one malignant character 
 amongst all those which theology has created, who has 
 acted a more conspicuous part than the Christian Devil, 
 or Satan. He comes forth under this latter name in the 
 book of Job, and there assumes to himself the right of 
 keeping the best of company, and carrying on vast pro- 
 jects of ruin, mischief, and rascality, lie introduces him- 
 self among the sons of God, and holds a familiar and 
 social conversation with the Creator himself. God, ac- 
 cording to the story, condescends to indulge him in this 
 kind of intimacy, and they unite in forming a scheme to 
 torment and ruin the unfortunate Job. The coalition and 
 the project so effectually disgrace the character of the 
 Deity, that no genuine Theist can read the story without 
 emotions of disgust and resentment against its foolish fab- 
 ricators. S;-.tan is here put upon a par with God himself, 
 and they mutually coalesce in a s:heme to torment and 
 destroy an upright and honest man. Such representations 
 of God annihilate at once the validity of any book in 
 which they arc found. Another extraordinary story con- 
 cerning the Devil is told in the New Testament, which 
 describes him as having fallen into much worse company 
 than he had been accustomed to keep, according to the 
 accounts iu the book of Job. There he was fcund among 
 the sons of God ; but in the latter case, amongst a herd 
 of swine. The passage must be quoted, because it is 
 worthy of comment ; it shews how miserably inconsistent 
 is the Christian system of religion ; it shews the extent of 
 fanatic credulity, and the impositions which priestcraft 
 has laid upon uninstructed man. 
 
 " And there was a good way off from them an herd of 
 many swine fi-cding. So the Devils besought him, saying, 
 If thou cast us out, suffer us to go away into the herd of 
 swine. And he said unto them, Go. And when they 
 were come out, they went into the herd of swine; and 
 
 PRINCIPLES OF NATURE. IIS 
 
 behold the whole herd of swine ran violently down a. 
 steep place and perished in the waters. (Matthew, ch.8.) 
 It appears by this passage, that these devils had a desire 
 to change their residence, which was granted to them, 
 and they forthwith entered the swine, and took up their 
 abode there ; but it seems that these brute animals, by 
 some unknown impulse, probably of a devilish kind, 
 since it is clear that the devil was in them, plunged into 
 the water, and were instantly drowned. Now the mo- 
 rality and utility of the business must be settled by 
 Christian Ideologists. Whether were the devils, in this 
 case, drowned with the hogs, or did they make their 
 escape the moment that they were immersed in water? 
 (f they really made their escape, there could be no use in 
 sending them into the swine; and if they were actually 
 drowned, then one might with truth assert, that the 
 Devil is dead. In the fifth chapter of Mark, this same 
 story is related, and it is said, that the swine, into 
 which the devils entered, were about two thousand in 
 number, and that they all ran violently down a steep 
 place and were drowned in the sea. To have given this 
 impulse to the whole herd, it is necessary that each one 
 should have been possessed with a devil ; it follows, 
 therefore, that two thousand devils must have been 
 drowned, or. if they made their escape, that two thousand 
 hogs must hare perished for uo valuable purpose whatever. 
 In a:iy view of the story, it is marked with injustice 
 and inhumanity; injustice toward those who were the 
 rightful owners of these swine, and inhumanity or cruelty 
 toward the swine themselves. It is a tale of a childish 
 nature ; but it shews what strange conceptions theology 
 has formed concerning devils, and many other airy phan- 
 toms. In another part of Matthew's gospel, the devil is 
 said to have taken Jesus up into a high mountain, for the 
 purpose of templing him, and offering him all the king- 
 doms of the earth for his homage and worship. This 
 same Jesus, Christians believe to be God himself, or equal 
 to God, and yet he condescends to be led about by the 
 Devil, and holds with him a conversation! A book that 
 exhibits such accounts such dereliction of all dignity 
 and correctness of couduct in the Creator, could never bs 
 L 3 
 
114 PRINCIPLES OF NATURE. 
 
 written by a spirit of troth. The Devil is represented as 
 being everywhere at the same time ; ubiquity is one of his 
 leading attributes, and he goeth about like a roaring lion, 
 seeking whom he may devour ; he is omniscient as well as 
 omnipresent, he knows every tiling that is going on in 
 heaven, earth, and hell, and is continually exerting his 
 power to defeat the projects of his celestial competitor. 
 Such is the description which the Christian theology gives 
 of that malignant Devil, which it has created to answer 
 the purposes of interest and of terror. This being is so 
 essential to the clerical scheme, and its advocates, that a 
 certain writer observes, that they could not do without 
 him. But it will perhaps be said, that the Devil has a 
 powerful effect in restraining men from vice; his exist, 
 ence, combined with the idea of hell, is necessary to 
 deter the multitude from the commission of enormous 
 crimes. 
 
 In this point of view, the subject assumes a more se- 
 rious character, and merits attention. An appeal to the 
 nature of the case, and to facts, will furnish, in some 
 measure, the satisfactory solution of any supposed diffi- 
 culty upon the present subject. It is a well-known truth, 
 that an immediate and certain evil of a much less severe 
 nature, of much less weight and magnitude, has much 
 greater effect upon the human mind, than those (hat arc 
 distant and uncertain, even when their size and terrific 
 appearance become extended in an infinite degree. Shew 
 to a man the certain and sudden consequences of an 
 action ; let his mind be strongly impressed wiih an idea, 
 that there is no escape from such fatal effect, and he will 
 recoil with horror from the perpetration of a deed, 
 which would bring along with it such speedy ruin and ex- 
 cruciating misery. In the apprehension which relates to 
 distant punishment, there is a great drawback upon its 
 acuteness and severity, arising from the single considera- 
 tion that it may never happen, or, that intervening 
 causes may diminish the malignity of its nature, or the 
 fury of its operation. When, for instance, a man is 
 about to take feloniously his neighbour's goods, he does 
 not look behind him to sec whether the Devil is watching 
 his motions ; no, but he keeps a vigilant eye upon the 
 
 PRINCIPLES OF MATURE. ]15 
 
 owner of the property, or the by-standers in general ; if 
 these can be evaded, the Devil is set at defiance. The 
 account can be settled with him at a future day; but 
 with the owner of the goods there can be no postpone- 
 ment of the business. 
 
 With the civil law, the settlement must be instant, and 
 the compensation adequate and complete; there is a cor- 
 poral, mural, and pecuniary punishment, which has ft 
 powerful effect in restraining man from vice, and without 
 these, all the hells of fanaticism would never be able to 
 hoi him to the point of substantial virtue; he would fly 
 off in a moral tangent, from the great circle of human 
 happiness, and sow the seeds of disorder in the very 
 boscm of society. Take away from man these restraints 
 justly imposed by the civil law take away the love of 
 reputation, which is a strong and active sentiment of the 
 human hi art take away that internal idea of discrimina- 
 tion in the character of human actions ; the idea that 
 one class is useful and amiable, and that another is in- 
 jurious and detestable take from the constitution of 
 man these powerful motives in the cause of virtue, and 
 yoj will strip him of the most influential considerations 
 by which he is bound to the faithful performance of his 
 duty: let him loose under these circumstances, and 
 neither the Devil, nor the fear of hell, would be suffi- 
 cient to fasten his attention upon the practice of an 
 exalted morality. In support of this assertion, we may 
 safely appeal to the evidence of facts. For many hun- 
 dred years past the Christian religion and its powerful ad. 
 vocates, the clergy, have combined to restrain a wicked 
 world from acts of degrading and destructive criminality ; 
 they have pourtrayed the subject in all the frightful and 
 impressive points of view of which it was susceptible ; 
 they have represented hell with all its horrors, the Devil 
 in all his malignity, and combined with these, an angry 
 God, not less terrific in his character; notwithstanding 
 all this, these pious men are continually crying out that 
 the world is growing worse and worse ; that infidelity is 
 increasing, and that we arc treasuring up wrath against 
 the day of wrath, and the righteous display of the awful 
 vengeance of God. If such be the fact, these boasted 
 
116 FRINCIfLES OF NATURE. 
 
 restraints have not answered the purpose ; if such be the 
 fact, they might as well have been without a Devil, for 
 he appears to have answered them no purpose. Men who 
 do not believe in this immoral monster, are frequently 
 more virtuous, and never more vicious, than many who 
 dei-lare that they would not, for all (he world, renounce 
 the belief of a Devil. Among those nation!;, where the 
 reign of terror has been the most complete, there has 
 been the least virtue, the least morality, the least atten- 
 tion to (he rights and dignity of human nature. Spain, 
 Portugal, and Italy, have been eminent for their attach- 
 ment to the Christian religion ; for their pious zeal and 
 unshaken faith in the gospel, and yet there, is scarcely a 
 spot upon the globe where moral principle is less under- 
 stood, or more universally abandoned in practice, than 
 it is in these wretched and superstitious countries. If the 
 machinery of the Christian religion could hare answered 
 the purpose of moral restraint, a fair opportunity has 
 been given among many Christian nations for proving, in 
 this respect, the efficacy of this religion. It has not, 
 however, been proved ; and the fact is, that the mast re- 
 ligious countries have been the most immoral. The hor- 
 rors of the Inquisition, the cruelties of Spain, and other 
 countries of Europe, upon the peaceable and unoffending 
 inhabitants of America, arc not yet forgotten ; they are 
 still fresh in the mind, and evince, with indubitable cer- 
 tainty, that the spirit of Christianity is ferocious cruelty, 
 and not a generous and exalted benevolence toward the 
 human race. Facts are, therefore, in pointed opposition 
 to the opinion that the terrific part of revealed religion 
 has aided the cause of moral virtue. The condition of 
 man in nature impels him to virtue ; but superstition has 
 perverted his heart, and deranged the operations of his 
 understanding. It is the business and the duty of reason', 1 
 to restore him to intellectual sanity, to exalt the feelings 
 of his heart, and give to his energies a new impulse pro- 
 ductive of universal happiness. 
 
 HU.VCIPLES OF NATURE. 
 
 CHAP. XVII. 
 
 117 
 
 Death, or the Disorganization of intelligent Deingt. 
 
 P.ux/ur, sensations are often the consequences of sur- 
 veying the history of man. The means of ingenious tor- 
 ture are everywhere discovered, and the imagination 
 fives an accumulating impulse to the developemcntof 
 their operations. The ingenuity and the fury of fana- 
 licism are continually busied in manufacturing misery for 
 unfortunate mortals. The natural and unavoidable evils 
 which are connected with the condition of human life, 
 arc not sufficient ; the disordered fancy of man seeks in 
 the distant heavens, or in futurity, the causes calculated 
 to produce, by anticipation, a new modification of dis- 
 tress ; and, in (his respect, enthusiasm has been extremely 
 successful. It has awakened all the ftars of weak and 
 ignorant mortals, and taken special care to convert this 
 to its own profit and advantage. Death, which is as na- 
 tural as life, has been converted into a fruitful source of 
 revenue, and clerical avarice has been satiated through 
 (he channel of human frailty and destruction. It is not 
 sufficient that man is everywhere subjected to the natural 
 and unavoidable influence of the elementary world 
 to pain, sickness, and inevitable calamities of every 
 sort, without being alarmed by the terrors which super, 
 slition has connected with his ultimate dissolution. Must 
 this final event of our temporary existence become the 
 cause of perpetual torture during our life ? Must the 
 mind of man be for ever on the rack, in consequence of 
 an anticipated evil, which no prudence or foresight can 
 possibly prevent? Must the unpleasant sensations which 
 result from the capacity of our natures, be increased by 
 (he artificial ingenuities of a blind and fanatic zeal ? Is 
 (here no source from whence to draw consolation and 
 mental tranquillity no fundamental principles of repose 
 and happiness no primary objects of delight, calculated 
 to dissipate the mist of ignorance and general wretched- 
 ness- Yts; and (hoy are to be found in the established 
 order of nature. My object, therefore, in this chapter, 
 
118 rniNcirLLS or NATURE. 
 
 is to reconcile man to his fate ; to tranquillize liis mind, 
 and raise it above the superstitious fears of death ; to call 
 into action his fortitude and his reason, and by a justifi- 
 able exhibition of the general and uniform operation of 
 the laws of nature, to increase the quantity of human 
 happiness. To do this with success, it is necessary to 
 destroy the prejudices and the evils which are connected 
 with the belief of ancient systems. It is universally 
 agreed and verified, by the experience of all past ages, that 
 death is the inevitable fate of every sensitive and intelli- 
 gent agent : but it is denied by philosophy, that this 
 death is the consequence of any primary apostacy of the 
 supposed first parents of the human race. But since a 
 contrary belief has obtained credit throughout all the 
 Christian world, it becomes our duty to make the neces- 
 sary inquiry respecting this strange and unnatural doc. 
 trine, and develope the true causes of ultimate disor- 
 ganization in the human species. In doing this, we shall 
 examine the three-fold death of the Christians. 
 
 First, Spiritual Death. 
 
 Secondly, Temporal Death. 
 
 Thirdly, Eternal Death. 
 
 These three kinds of death hare been foolishly attri- 
 buted to the sin of Adam, when, iif fact, the first and 
 the last are not true ; and neither of them bears any rela- 
 tion to the supposed violation of moral, law. By spiritual 
 death, Christians understand a total corruption and de- 
 basement of the moral qualities of our nature, by which 
 man is rendered incapable of the performance of any 
 virtuous action; and this, they say, has been the fatal 
 consequence of the primitive defection of Adam, who 
 violated the command of heaven, by eating cf the for- 
 bidden fruit. Let us examine this doctrine on the prin- 
 ciples of nature, reason, and justice. The moral quali- 
 ties of our nature are capable of being drawn into action, 
 in perfect coincidence with the fundamental principles of 
 an exalted virtue; but it is also conceded that they are 
 capable of being vitiated. In every intelligent agent, 
 actions of the most opposite nature will sometimes ob- 
 tain ; man is not wholly virtuous, nor is he wholly vi- 
 cious ; but hs consists of a compound of these two dif- 
 
 PRINCIPLES OF NATURE. HQ 
 
 ferent kinds of action ; but whether virtuous or vicious, 
 it is the rosult of his own choice, and the use of the moral 
 energies of his nature ; his virtue is always personal, and 
 his vices are to be attributed to a source which entitles 
 them to a similar denomination. He acts as an indepen- 
 dent moral agent ; he acts for himself, he is accountable for 
 himself, and he cannot be justifiably criminated by the 
 vices of another; neither can another be criminated by hit 
 violation of moral rectitude. In this case, personal moral 
 agency is the correct ground of decision, and to this tri- 
 bunal alone the whole must be referred. From thii 
 statement it ought to be perceived, that the partial cor- 
 ruption of our natures and character is admitted through 
 its proper channel ; but it ought also to be evident, that 
 no concession is 'made relative to a transfer of personal 
 immorality. What then can these spiritual doctors 
 mean, when they speak of a spiritual death referable to 
 the primary apostacy of Adam ? Do they mean that these 
 personal infractions of moral law are to be attributed to 
 the conduct of him who lived six thousand years ago ? 
 Do they mean to exhibit the idea of a double crimination, 
 in consequence of one present and personal infraction?* 
 Do they mean to charge Adam with the sins of the whole 
 world, and afterwards each individual with his portion of 
 the national debt of iniquity ? Would they procure two 
 judgments, two payments, and (hen remain unsatisfied? 
 Ves, and after all, the nhole debt must be eventually 
 cancelled by the death and sufferings of Jesus Christ I 
 Christians, can you examine seriously the nature of human 
 actions, and still contend for the propriety of such unna- 
 tural doctrines? Will you never give to man his due 
 degree of merit, and reward him for his real virtue? It 
 there nothing tender, nothing sympathetic, nothing moral 
 in the heart of an intelligent being ? Is there no justice 
 for the benefit of society no benevolence to brighten the 
 character of man no humanity for the relief of the dis- 
 tressed objects ? Is the heart wholly corrupted, and the 
 mental qualities of our nature totally vitiated? Are there 
 no principles preserved in operation, honourable to the 
 character of the human species ? It is in vain to attempt, 
 at this enlightened day, to .impose a religion upon the 
 
120 PRINCIPLES OF NATURE. 
 
 world which tortures all the social faculties of our nature, 
 and reduces man to the condition of a brute. It is in vaia 
 to say there is no moral goodness, no elevated sentiments 
 of virtue, no beneficial operations of the heart, by which 
 to preserve the happiness of the human species. Society 
 could never exist without the inlhience of moral principles 
 and the practice of real virtue; but since it both rautl 
 and proceeds in a manner mutually beneficial to all its 
 members, it is fair to conclude, that its preservation is to 
 be ascribed to the exercise of a so<vil morality, and tins 
 morality fundamentally connect 1 with the nature and 
 condition of man. Jiut adding for a moment, that U* 
 world is as vicious as it has bcon represented, it docs not 
 follow ti,at this aggregate of wickedness is to be attributed 
 to the sin of Adam ; but the contrary is ev.dent from the 
 personal nature of moral actions and the responsibility 
 connected with the character of intelligent beings. I*t 
 fanaticism and supcr=tition,thcrcforc, exhibit their laboured 
 discourses on this supposed spiritual death : they speak of 
 phantom^, and not of realities ; they lose sight of the mo- 
 ral nature of man and the sources of human action; virtue 
 and vice are confounded, and their transferable nature 
 serves only to perplex the understanding, and destroy the 
 line of personal and discriminative justice. This spiritual 
 death may serve to augment the mysteries and fo lies 
 the Christian religion, but I an. confident it will never 
 serve the cause of virtue, or Ic^d to the practise of genuine 
 morality. I proceed to Uie consideration of temporal 
 
 this temporal death, which is the death that every man 
 suffers when he leaves the theatre of human action, seems 
 to be less mysterious and more cognizable by the human 
 mind- we are taught the knowledge of it by the expencnce 
 of all'aecs and all countries; by our own observation on 
 the facts and events constantly presented to our contem- 
 olation Death is the inevitable portion of every living 
 creature ; it is the certain fate of every organized being; 
 it is the counterpart of our original construction ; it is a 
 change in the mode of existence ; it is a dissolution of thi 
 combined modifications of animal life ; it is a physical 
 property of every sensitive agent; it is the eternal rauta 
 
 PRINCIPLES OF NATURE. 121 
 
 bilify of infinitely diversified modes of being; it is estab- 
 lished in the primary arrangements of nature; it is a pro- 
 perty, and ever will be, of the parts of all existence. Death 
 is as natural and as necessary as life; the preservation of 
 the latter is an unavoidable effect of the former. Change 
 or mutability is essentially connected with the uniform har- 
 mony and preservation of the great fabric of the universe, 
 and no one can expect to be exceptcd from the opera- 
 tion of (his general law. Vice is not the cause, though it 
 may accelerate the event ; the seeds of death are contained 
 in the original organization of our natures ; sensation and 
 reflection, by (heir necessary operation, lead to decay. 
 Life is naturally prosressive to a certain point, which 
 having passed it. necessarily retrogrades toward a state of 
 dissolution. This is the true condition, the just and eter- 
 nal order of organized existence; and the knowledge of 
 this ought to be the highest consolation of a reflecting 
 miod. But here superstition, from her dismal and dark 
 recess, cries out heresy, and proclaims damnation to the 
 man who dares to reason on the ground of nature ; we 
 hear her awful voice sounding hollow in her dark and 
 gloomy abodes, and we regard it not. Reason whispers 
 in our ear?, and says, purtue with indefatigable zeal the 
 ciuse of nature, develope truth, aud labour for the hap. 
 ii'mess of the human race. 
 
 But after all, how is it possible we can attiibute tem- 
 poral death to the sin of Adam? Did this transgression 
 change the physical organization of man : Did it destroy 
 any of his natural faculties, or make an addition to those 
 he was already possessed of? If so, what was the con- 
 struction of Adam previous to his supposed fall from a 
 state of innocence ? If he was possessed of sensation, he 
 must have been exposed to pain ; if he was exposed to 
 pain, he was liable to death : for death is often the conse- 
 quence or severity of pain. If he was not possessed of 
 sensation, he must have been a being entirely different 
 from out selves, and consequently could not have been the 
 parent of the human race. It follow;, therefore, that 
 there is no poir.t of view in which (his subject can be con- 
 sidered which mil warrant the conclusion, (hat death is to 
 be attributed to the primitive apostacy of Adam. It followi, 
 
122 pniNciri-Es or NATURE. 
 
 both physically and moraly, it is unjust. Some other 
 cause of corporeal dissolution should therefore be dis- 
 covered, and this, as we have seen, is to be found in our 
 uatural texture and arrangement. The next principle 
 of discus-ion is what is called eternal death, or a state of 
 endless punishment. 
 
 This kind of death cannot be the consequence either of 
 Adam's transgression, or the aggregate wickedness of the 
 whole human race. It is an idea which has been generated 
 in the brain of fanaticism, and supported by the enthusi- 
 astic zeal of persecuting superstition. It was not sufficient 
 to subject mankind to (he terrible effects of total moral 
 turpitude and temporal disorganization, but the fury of 
 religious malignity has been exerttd to invent a new spe- 
 cies of torture to endure for endless ages. In the inven- 
 tion and establishment of this doctrine, the nature of hu- 
 man actions, and the. principles of justice, have been en- 
 tirely disregarded. To verify this assertion, it is only 
 necessary to examine the qualities of human actions, and 
 the crimes which arc supposed to merit this terrible iu- 
 f.iction of punishment. 
 
 Man is a being possessed of certain powers and faculties, 
 of certain passions and propensities to actions; and these, 
 by a primary law of nature, are subjected to the control 
 of reason, and are to be directed by conscience, or an in- 
 ternal moral sense of right and wrong. But what are 
 these faculties, what these passions, which are essentially 
 connected with the character and condition of intelligent 
 agents? Onr existence, and all the properties of it, are of 
 a limited and finite nature : there is not a single quality 
 of man that is not imperfect ; the parts of the aggregate 
 of his life do not constitute any tiling like infinity. In 
 all his movements, in all his energies, in all the capacitiel 
 of his being, he is regulated by finite, and not by infinite 
 principles. lie is incapable of any actions which do not 
 result essentially from the faculties which he is possessed 
 ef ; all his conduct must have a strict reference to the 
 causes which have produced it, and every effect must bear 
 a proportion to its productive cause. If the cause be 
 limited and imperfect, the effect must also be imperfect; 
 for the effect caa never rise superior to the cause which 
 
 PRINCIPLES OF NATURE. 
 
 123 
 
 has given it birth. Before we speak, therefore, of an in- 
 finite sin, or an infinite evil, we should consider the capa- 
 city of those beings to whom this evil is attributed ; if the 
 acting agents are infinite in their nature and character, 
 the effects of their operations may be so too ; but if they 
 arc finite, their actions can lay no claim to an infinite 
 effect. Sin is the consequence of the infraction of moral 
 law; if this infraction be made by an infinite being, the 
 criminality would be like the being who made it, that is, 
 of an infinite quality; but if the infraction be made by an 
 imperfect being, the criminality is finite and limited in its 
 essential nature. It follows, of course, as man is a finite 
 and imperfect agent, he is incapable of the performance 
 of any infinite act : if he cannot do an infinite act, he is 
 incapable of an infinite evil, and does not deserve an in- 
 finite punishment ; consequently, the idea of eternal death 
 is unjust and unreasonable. But further, if every silt 
 Vfere an infinite evil, which is the Christian doctrine, it 
 would merit an infinite punishment; but if one sin de- 
 serves an infinite punishment, what must be the punish- 
 ment of him who is guilty of ten thousand sins ? Accord- 
 ing to this doctrine, he must be liable to ten thousand in- 
 finite punishments, which is a physical and moral absurd- 
 ity. This doctrine of eternal death or infinite punishment, 
 disregards the nature of human actions, and every prin- 
 ciple of distributive justice. It inflicts on the smallest 
 offender as great extent and severity of punishment as on 
 the most abandoned criminal. It goes to the destruction 
 of all moral virtue, by inducing man to believe that the 
 commission of one vicious action is as odious in the sight 
 of God, and deserves as much punishment as a thousand 
 violations of moral rectitude. It destroys all relation be- 
 tween the actions of men and the beneficial arrangements 
 of corrective improvement. It makes mai: infinite and the 
 Deity unjust ; both of which are inconsistent with the 
 nature of things, and the principles of eternal truth. 
 
 It is impossible that there should be more than one 
 infinite being in existence, and this being is the God of 
 Nature, the intelligent organizer of the universe; pos- 
 sessed of all possible perfection and excellence, and di- 
 recting the vast concerns of nature with the .greatest bar- 
 
 Mt 
 
124 PRINCIPLES OF NATURE. 
 
 mony and (he most divine benevolence. Tliis being is in 
 cipable of any infraction of moral law, and (his excludes, 
 from tlie system of nature, the possibility of an infinite 
 evil, and conse'[U'. : ntly, the justice of an infinite punish' 
 roent is also excluded, and with it the principle of eter- 
 nal death. Thus, the belief of an eternal hell is essen- 
 tially erroneous, and can claim no justifiable foundation 
 in nature or nature's God. This doctrine of endless 
 punishment tortures the whole syetem f distributive 
 justice ; is pernicious to the well being of society ; is vir- 
 tually destructive of the moral energies of man, and de- 
 grades the dignity and perfections of the divine Creator of 
 the universe. 
 
 The Christian doctrine of death, spiritual, temporal, 
 and eternal, h::s now been considered, and the whole 
 proved to bear no relation to the sin of Adam, or the 
 primitive apostacy of the reputed parents of the human 
 race. It lias been shewn that spiritual death is nothing 
 more than a partial corruption of the moral qualities of 
 our nature, and even this partial cortuption has resulted 
 from personal violation of moral law. It has b.'cn shewn 
 also, that temporal death is the physical property of our 
 existence, and has bron, nnphilosophically, ultrihutr-d to 
 the sin of Adam. It has also been proved, that eternal 
 death or endless punishment, is inconsistent with (he na- 
 ture of human actions, and the qualities and properties of 
 fiiiite agents. In short, the Christian idea of death U in- 
 coiisi-tt :it with reason, bears no affinity to truth or na- 
 ture, and violates (he primitive order of the world, esta- 
 blished by God himself. Some observations, therefore, 
 deduced from the reason and nature of things, shall con- 
 clude this chapter. 
 
 In examining the vast machinery of the universe, pre- 
 sented for our contemplation by the groat Creator, the 
 human mind is lost in a labyrinth of reflection, and swal- 
 lowed up in the most profound meditations We behold 
 on every side the most ineffable, beauties and ihe most 
 astonishing wonders ; the most splendid exhibitions of 
 eternal wisdom, the most unbounded displays of infinite 
 benevolence, and the most perfect testimonies of an in- 
 comprehensible power. la this vast system there are 
 
 PRINCIPLES OF NATURE. 12$ 
 
 many things inexplicable to man ; many events beyond 
 the power of human solution, and many arrangements 
 incomprehensible to the most scrutinizing efforts of human, 
 wisdom. But man should consider himself as an unit in. 
 the totality of existence as a part of a widely extended 
 whole, bearing a relation to every other part, and every 
 other part bearing a relation to his own modification of 
 life. He should reflect that the world is governed by 
 general and immutable laws, and that the immutable 
 operation of these laws produces perpetual mutability in 
 the infinitely diversified parts and portions of the great 
 fabric of nature. He ought to learn that change is the 
 eternal order in the established arrangements of the 
 world, and he ought not to expect to be excluded from 
 the general inlluencc of fiin.laiiicni.il laws established by 
 eternal wisdom. lie should learn to be reconciled to 
 his fate, and consider death as a necessary and jasti, able 
 appendage of the present modification of existence. He 
 should be taught to love and practice virtue, but not 
 through tiie fear of an eternal hell ; but because it is use- 
 ful to society, and contributes to his individual happi- 
 ness. He should be taught to revere the power which 
 animates and enlivens the great system of nature ; but 
 not to fear God on the one hand, nor Hatter him on the 
 other, with an expectation of obtaining his favour. He 
 should' disregard all ideas of ghosts, demons, and ma- 
 lignant spirits, and reason on the cognizable propertief 
 of real existence. The mind of man should be elevated 
 above the practice of vice, above the frowns of fortune, 
 and the fears of death. He ought to be the strong advo- 
 cate of nature, and hare confidence in hit cxn energiet ; 
 his principles should be just and correct, his actions 
 strictly moral, and his sentiment in coincidence with the 
 system of benevolence and utility. No bugbears of su- 
 perstition, no ghosts of fanaticism, no demons of hell, 
 should be permitted to disturb his brain; but rising above 
 all vice and all prejudice, he should consider himself as an 
 associated being, and live for the benefit of himself and 
 his fellow creatures. 
 
 MS 
 
128 
 
 PRINCIPLES OF NATt'KE. 
 
 CHAP. XVIII. 
 
 Proposition : Thai the xtint of Unirertclify in the Chris- 
 tian Religion, demonstrates that it is not i>f Disinc 
 Origin. 
 
 ErERY production must of necessity hear a strict rela- 
 tion to its cause. If the cause be impelled, it is to be 
 expected that the production will exhibit some strong fea- 
 tures of imperfection. If, on the contrary, the cause be 
 perfect, the effect will carry along with it the unequivocal 
 proofs of lhat perfection. If tlic-o assertions be applied 
 to a system of religion, it would not bi? difficult to ascer- 
 tain the source and origin of such religion. A religion, 
 then-fore, claiming divine origin, ought, by the nature of 
 its doctrines and principles, to produce conviction in the 
 mind, that it is really supernatural and divine. It ought 
 to exhibit the proof of this celestial birlii in so clear and 
 striking a manner, as to be capable of being embraced by 
 every capacity interested in a knowledge of its nature 
 and consequences. 
 
 it is unreasonable and unjust in the advocates of any 
 system, to announce divinity of origin, wh 're the internal 
 evidence derived from the scheme itself, is sufficient to 
 demonstrate imperfection. A supernatural code of the- 
 ological principles should be incapable of being charged 
 with 'uiv of those defects which are unavoidably con- 
 nected with all human productions; contradiction!!, in- 
 consistencies, and immorality, can never be found in the 
 mandates of a being infinitely perfect ; infinite perfection 
 precludes the possibility of such eli'rct, and wherever the 
 defect is discovered, the evidence, growing out of such 
 delect, is abundant against the admission of divine origin. 
 Keeping these principles constantly in view, as marks by 
 which to direct our inquiries, we shall be able to ascer- 
 tain what degree of respect we ought to bestow upon a 
 system of Theology, which lias heretofore demanded the 
 unqualified credence of every living creature to whom it 
 has been presented; we shall be able to ascertain whe- 
 ther ignorance, superstition, and a fanatic zeal, have had 
 -uy share of influence in producing the marvellous at* 
 
 rRlXClPLES OF NATURE. 
 
 127 
 
 (achment which the votaries of every unnatural religion 
 have inconsiderately bestowed upon the mysterious doc- 
 trines therein contained. It is with difficulty, amidst the 
 prejudices that assail u, that the mind has recourse to 
 the fundamental prinriplrs of truth, and the immutable 
 laws from which it resells ; but we should learn to dis- 
 miss our unreasonable attachments, and exercise affection 
 towards those principles only, whch are sanctioned by 
 the voice of reason, and which brae a constant relation 
 (o the order of flip physical wrld. Man is essentially 
 interested in the discovery of truth, and the diversified 
 application of its principles to all the concerns of human 
 life; he is equally interested in the piaetice of a pure 
 natural virtue ; truth, however, will m;ike I ut little pro- 
 gress, where religious bieotry has seized upon the mental 
 faculties, and suppressed the elevated conception of the 
 understanding; nor will practical virtue share a better 
 fate, where its beneficent effects are opposed by similar 
 causes; the hope, therefore, of constituting a useful cha- 
 racter, compounded of the love of truth, and the practice 
 of genuine morality, will become evancscint, unless man 
 can be persuaded that he is interested in a sperdy return 
 to nature, from which, in all his inquiries, he has so long 
 deviated. The plan of revealed religion, in which man 
 for so many ages has reposed the confidence of his mind, 
 should be re-examined under impressions inducing an in- 
 vincible attachment to the dcvelopement of solemn truth, 
 and the diffusion of general felicity ; and it is with senti- 
 ments of this kind that we proceed to tin- examination of 
 the subject proposed. If the Christian religion be true, 
 we are essentially inte ested in a knowledge of this truth ; 
 if it be false, our happiness must be increased by a disclo- 
 sure of those proofs which invalidate its authenticity. It 
 is presumed that forcible evidence can be adduced from 
 the partiality of the scheme itself. This religion, dec- 
 lined to enlighten mankind, and lead them to the posses- 
 sion of sublime happiness, has, by its supposed author, 
 been concealed from a considerable part of those very 
 beings who must all be equally interested in the know- 
 ledge and the application of its doctrines. The assertion 
 
123 PRINCIPLES OF NATURE. 
 
 will not be controverted by any Christian advocates, who 
 haveanv tolerable portion of geographical information. 
 
 It is in strict conformity with truth to say, that two- 
 thirds of mankind, and perhaps three-fourths of them, are 
 destitute of any knowledge of the Christian religion ; and 
 to Terify this assertion, the learned geographer must in- 
 dulge us while we take a short view of the situation of the 
 globe in this respect. In America, it is true, that the 
 Comtian religion has been disseminated among all its 
 civilized inhabitants ; but there is a large portion of an 
 opposite description, that have not been thus highly fa- 
 voured by the divinity. Almost all the aborigines of this 
 country are entirely destitute of any knowledge of super- 
 natural religion: they grovel in their native darkness, 
 abandoned in this respect by the divine potter thai pro- 
 duced them, and left to form a variety of conjectures 
 relative to a subject so essentially interesting to their pre- 
 sent and their future welfare. In travelling to the old 
 world, and including the aggregate of population, the 
 feelings of the Christian heart will not be better consoled. 
 Ivjrojje, it is true, with some trilling exceptions, may be 
 considered as nominally Christian ; but in going east* 
 ward, and entering the vast regions of the Asiatic world, 
 we there behold live hundred millions of inhabitants, 
 which is more than half the human race, totally deprived 
 of every information concerning this holy religion, 
 deemed by its advocates essential to the felicity of intelli- 
 gent beings. The exceptions in this part of the globe are 
 too inconsiderable to engage our attention in this general 
 calculation, life the number of proselytes might have 
 been somewhat greater, had not the conduct of the Chris- 
 tian missionaries laid the foundation of their expulsion for 
 ever. In Africa, the remaining quarter of the globe, oar 
 inquiries will terminate in a discovery of the same igno- 
 rance relative to revealed religion. The exceptions here 
 are as inconsiderable as those already noticed in regard to 
 Asia. For the truth of these assertions, an appeal is 
 made to the lie-t information of the civilized world. 
 
 The application of these facts to the subject under con- 
 sideration, will operate essentially against the benevolence 
 
 rniNcirtcs or XATUUE. 128 
 
 cf that B-ing, wlio is said to be the author and promul- 
 CStor of this religion. It will be necessary on the one 
 Land, for the advoca'es of revelation to abandon the idea 
 of its universal necessity, and ths consideration that it is 
 the sole cause of procuring felicity ; or, on the other, to 
 acknowledge that the God they worship is a partial, 
 rruel, and vindictive parent, depriving his creatures of 
 necessary inforiration, and consigning them to future de- 
 struction for involuntary ignorance. It is a maxim of 
 this celestial religion, that he that believeih not shall be 
 damned : but how is man to believe a proposition of 
 which he has no knowledge? How can he embrace a 
 religion which he has never heard of? And above all, 
 how can criminality be attached by a just God to a 
 want of belief, where no opportunity has been a Horded of 
 bestowing an assent ? Are not all the human race equally 
 the children of one common and benevolent parent ? Are 
 they not all fl by his bounty, and Mippoited by his uni- 
 versal beneficence? Do they not all experience tha be- 
 nefits resulting from that luminous body, which in turn 
 enlightens and fructifies the cailh? Whence then this 
 unjust discrimination this partial arrangement in the 
 moral concerns of man ? But the advocates of the Chris- 
 tian religion will perhaps retort and say, "Do you be- 
 lieve that God is \\>e author of the system of nature? 
 Yes. D<> > ' u contend that he has been impartial, and 
 that he has bestowed equal talents and faculties on all? 
 No. \Vliy then, if you admit partiality in one case, do 
 you complain of it in another?" The objection is plau- 
 sible, and deserves an answer. In doing this, it is to be 
 remarked ih :t there is an essential difference in the n- 
 turc of the two cases. In the case of the Christian reli- 
 gion, man is sur'j.cted to damnation, either because he is 
 i-'iiorar.t of the system, or because his mind cannot dis- 
 cern the quantum of evidence necessary to establish its 
 divine origin ; but in the system of nature, although there 
 is a real difference in regard to the possession of talents, 
 yet the man, weak in intellect, cannot in justice be sub- 
 jected to puni-hmcnt on this account. No Christian will 
 contend that great mental energy will entitle a man to 
 salvation; or, on the other hand, that a feeble under- 
 
130 PRINCIPLES OF NATURE. 
 
 standing will, in (he miud of the Deity, be considered as a 
 justifiable cause of damnation. No; if God be just, he 
 will require only the due and proper exercise of lliose di- 
 Tersified talents "which he had variously bestowed upon his 
 creatures. If one be weak and another strong, one fool- 
 ish and another discerning, the justice of God demands a 
 mode of treatment exactly adjusted to these different pow- 
 ers and faculties. The Christian religion, therefore, in 
 order to accord with the system of nature, should have 
 annexed no penalty to unbelief, whether that unbelief, 
 resulted from total ignorance, or an honest dissent of 
 mind, after a due examination of the evidence. The evi- 
 dence of any system of religion ought to be equal to 
 all, where equal credence is demanded of all. By what 
 rules of moral justice does the Deity demand the un- 
 qualified belief of the present generation upon a less de- 
 gree of evidence than he is said to have formerly exhibit- 
 ed ? If miracles be necessary in one age to establish the 
 truth of Christianity, they are equally nccessarry in every 
 age. If one country be favoured with supernatural 
 proofs, all other countries are equally entitled to the same 
 unequivocal, convincing, and demonstrative testimony. If 
 impartiality be considered as an attribute of God, this im- 
 partiality should at all times, and in all places, br preserved 
 with an undeviating uniformity ; but in every case where 
 merit is attributed to the human assent, on the ground of 
 supernatural proof, and in every other case where demerit 
 is attached to unbelief, when the evidence in quantity and 
 quality is of an inferior nature, this principle is notoriously 
 abandoned. Again, if the Christian religion be true, the 
 proofs ought not only to be universally exhibited, but they 
 ought also to be universally convincing ; and this results 
 essentially from the nature of that evidence which is 
 employed to substantiate the system. It is not strange 
 that man should often doubt, where human testimony is 
 the only ground of conviction; but when the proof rises 
 higher and claims a divine origin, one would suppose that 
 the mind must necessarily yield to the force of such divine 
 testimony, otherwise the means made use of by divine 
 power for the accomplishment of the end, are inadequate 
 and deficient; but as no such imbecility can justly be 
 
 MUNC1FI.ES OF NATURE. 131 
 
 attributed to a bring possessing infinite wisdom, it is to b 
 presumed, that the exhibition of evidence in the present 
 case, ought to be complete and satisfactory, universal, and 
 every where convincing. If human projects miscarry, thi 
 failure is to be ascribed to the imperfection of human na- 
 ture ; and the believer ought to perceive that he does vir- 
 tually ascribe to his God the same kind of imperfection, 
 whenever he acknowledges a defeat in the completion of 
 any object, theproducing of which, was deemed important 
 in the mind of the Supreme Being. It were less pernici- 
 ous for man to believe in no God, than to believe in one 
 that is wicked and imperfect, partial and vindictive, esta- 
 blishing his systems upon no piinciple of distributive jus- 
 tice, and acting upon principles neither correct, be- 
 neficial, nor universally understood. Those immoral mon- 
 sters, to whom men in all ages have paid adoration, have 
 served only to corrupt the morality of the human heart, 
 and exhibit examples destructive to the cause of virtue. 
 Such, however, is the character of all those beings who 
 have been made the authors of supernatural schemes of re- 
 ligion. It is time that man should abandon his errors, 
 and return to nature ; it is time that he should elevate his 
 conceptions above the prejudices resulting from a par- 
 tial religion, and attribute to the benevolent parent of uni- 
 versal existence, those attributes only which can possibly 
 adorn his character. The barbarous divinity of the Chris- 
 tian religion has marked all his arrangements with a par- 
 tiality and vindictive cruelty, which strip him of every ami- 
 able property, and subject the mind to the terrific impres- 
 sions which naturally flow from anger and revenge. 
 When believers shall prove their God to be just and im- 
 partial, they may solicit with confidence the gratitude of 
 the human heart ; but the rational mind beholds, in the ar- 
 rangements of supernatural religion, the most unequivocal 
 injustice, and the abandonment of every principle by 
 which the preserver of nature ought ever to be influenced. 
 Shew us a religion universally promulgated and universally 
 proved, and man will soon discover both its truth and 
 utility, and that its revelation is worthy of the being 
 whom he adores. This religion is the religion of na- 
 ture, it is the practice of justice, it consists in act* of 
 
132 PRINCIPLES OF NATURE. 
 
 extensive beneficence, it is not confined to any age or 
 country, it is established over the face of (he wlioU 
 earth, it is complete and unversal, it is comprehensible 
 by every mind, it is useful to eery creature, it is (he in- 
 destructible cement of intelligent nature in every part of 
 the universe. 
 
 CHAP. XIX. 
 
 That moral Principles are not founded upon Theological 
 Jileus, nor u\ion any Sectarian .Modification of these 
 Ideas, but npun a Basis as immortal and at indestruct- 
 ible as Human Existence itself. 
 
 THE different religious sectaries, which hava prevailed 
 in the world, have furnished innumerab'e proofs of that 
 bigotted tenacity so strikingly characteristic of superna- 
 tural theology. It is not only in regard to their doctrines 
 that this disposition has appeared, but each sect has laid 
 claim to a pre-cniiiiont preservation of morals, and to the 
 power of rendering good anil happy a wicked and apostate 
 race of m TI. Th fulminating anathemas of the Church 
 have been poured forth in every direction, and the most 
 peltv sectary has raised around itself a rampart for the al- 
 tcrna'e purposes of self-defence and attack upon heretics, 
 aud unbeliever*. They have universally charged each 
 other with holding dnctrir.es of a demoralizing nature and 
 subversive of the moral purity of rational existence. In 
 such a state of things reason owes to the happiness of man 
 the faithful discharge of an important duty, consisiing of a 
 candid and temperate investigation concerning theological 
 ideas, and the foundation of mo-al principles. Reason has 
 indulged an opinion that virtue rests upon a more stable 
 basis, thin the sectarian theology of past ages, and that 
 the aggregate numb, r of sectaries have been altercating su- 
 perficially the reciprocal relation which their respective 
 doctrines bear to each otiier ; that they have abandoned 
 the ground of substantial support, which nature has given 
 to the principles of a pure and incorruptible morality ; aud 
 that their acrimonious strictures and recriminations have 
 
 PRINCIPLES OF NATURE. 133 
 
 .tried only to perplex the mind and v itiate the heart. The 
 Jewish, the Christian, and the Mahometan theology fur- 
 nishes the most incontroyertiblo facts, and presents the 
 most convincing evidence respecting an ultimate decision 
 of the present subject. Dut the internal and essential 
 character of the inquiry first merits attention, before the 
 collateral and subsequent consideration of 5cclarianism 
 ran lay any just claim to a share of influence in the final 
 determination. 
 
 Tne mind of man, in every age of the world, has giten 
 diversified specimens of its ideas concerning supernatural 
 powers. The physical universe is a grand and impressive 
 spectacle, whose phenomena alarmed the terror-struck be* 
 holder, generating at one and the tame time a thousand 
 hopes and (cars in the agitated and uninstrucied in- 
 tellect of man. The physical world was the grand reser- 
 voir. 
 
 It was the common source of theological eduction?, 
 and every species of fanaticism drew from this fountain 
 beings of such form and character as would best answer 
 the various purposes for which they were intended. The 
 characteristic differences and the moral or imm jir.l shades 
 of each deified object, were regulated by a thousand differ- 
 ent causes existing in the passions and properties of intel- 
 ligent life. The aggregate of nature was a terrible specta- 
 cle in the view of ignorance, and the parts of this grand 
 whole, be.ing necessarily subjected to a more scrutinizing 
 inspection of intellect, werediscoNoredto be capableof pro- 
 ducing various conjectures concerning spiritual substances 
 and concealed agents of a benevolent or malignant kind. 
 Various moral effects will, no doubt, be produced by the 
 generation of so many spiritual monsters but the effects 
 produced upon moral practices arc one thing, and the sub- 
 stantial basis of moral principle is another; they are quite 
 different in their essential characters. It is an old maxim, 
 that evil communications corrupt good manners ; and al- 
 though corrupt associations, even with the pretext that 
 one party is of celestial birth and character, will produce 
 pernicious consequences, yet these are consideration! 
 separate and distinct from the true foundation of those im- 
 mortal principles of virtue, by which the life of man ought 
 
1J4 FRINCIH.ES HATURl. 
 
 to be governed. If a thousand gods existed, or if nature 
 existed independent of any, the moral relation between 
 man and man would remain exactly the same in either case. 
 Moral principle is the result of this relation ; it is founded 
 in the properties of ournature,and it is as indestructible as 
 the basis on which it rests. If we could abandon for a mo- 
 ment every theislical idea, it would nevertheless remain 
 substantially true, that the happiness of society must de- 
 pend upon the exercise of equal and reciprocal justice. It 
 would also be true, that benevolence is an amiable trait in 
 the character of man that the cultivation of his faculties 
 is a duty imposed on him, because the faithful performance 
 of his d Jty extends the circle of his real felicity that vice 
 is the bane of individual and social existence that truth 
 is to be preferred to falsehood, activity to indolence, tern- 
 perance to debauchery, and generally, that science and vir- 
 tue claim pre-eminently over ignorance and vice the uni- 
 versal attachment of the human race. All these, and many 
 other particulars of a like nature, would sland as immor- 
 tal monuments of the real nature of moral principles, even 
 after cultivated intellect shall have performed the last so- 
 lemn act of duty relative to tlie ancient regimen, and shall 
 have recalled bewildered man to the happy contemplation 
 of the laws and immutable energies of the physical universe. 
 If this be true, in regard to the essential nature of theolo- 
 gical ideas, how much more powerfully will it hold upon 
 every sectarian modification of the subject. If pure theism 
 be independent of morality, and morality independent ot 
 that, because it rests upon the rel.itions and the proper- 
 ties of human life, then it will be easy to conceive 
 that the subordinate descriptions of sectarian theology 
 must be still more unconnected with the present subject. 
 The character, however, of all the gods of antiquity if, 
 of itself, a sufficient consideration to exclude them from 
 any participation in the concerns of an exalted virtue. The 
 Jewish God commands theft and murder he puts a lying 
 spirit into the mouth of his prophets he repents and 
 erieves for his past conduct he is a God of fury, wrath, 
 and vengeance. These actions and qualities are all attri- 
 buted to him in the Old Testament! Is it possible that 
 any tnaa of common sense can believe, that moral pnnci- 
 
 rr.ISCIH.ES OF NATURE. 
 
 135 
 
 pics, which are so important to the best Interests of human 
 society, should be placed upon suchan immoral and vin- 
 dictive foundation ? Can any one imagine that a being, 
 so destitute of moral justice and benevolence himself, 
 could serve as a solid basis on which to rest these qualities 
 in human nature ? No, this sectarian god, this malignant 
 phantom of former ages, this compound of weakness and 
 wickedness, is calculated to subvert all moral principle, 
 both in theory and practice, and present the moril 
 world in the full exercise of the most deteslcstable pas- 
 sions. 
 
 The wrathful and unrelenting character of the Christian 
 divinity, is not less hostile to the immaculate principles of 
 a sound and excellent morality ; imbitterred in his anger, 
 and infuriate in his vengeance, he lays his hand upon his 
 innocent son, and offers him up a living sacrifice for the 
 purposes which reason abhors, and justice utterly dis- 
 claims. Under the modification, name, and character 
 of the Holy Ghost, this being introduces himself to a 
 woman, and violates those correct and delicate sentiments 
 which ought to guide an intelligent being in cases of this 
 kind. Under the name and character of Jesus Christ, he 
 exhibits the most flagrant departures from the purity of 
 moral sentiment and moral practice. In proof of this, the 
 reader is referred to the ninth chapter of this work. 
 The sectarian divinity, which Christianity presents to us 
 is reprented as a consuming fire, as a being possessing fiery 
 indignation and an uncontrolable vengeance as a being 
 who disregards all just discrimination upon the subject of 
 moral principle. He declares in some parts of the New 
 Testament, that every thing shall be regulated by his ar- 
 bitrary will without regard to the nature or character of 
 the case, lie Kill have mercy on ^chom he tfill have mer- 
 cy, and whom he will he hardeneth. (See Rom. chap. 9th, 
 -vc.) Is it possible that even a Christian believer can 
 suppose for a single moment, that the principles of genu- 
 ine morality can rest upon such an arbitrary basis? No ; 
 a divinity of immoral description is the bane of moral 
 virtue. The purest theism is independent of morality, 
 and morality is independent of that; much less then can 
 the corrupt and vitiated conceptions of barbarous ages be 
 N J 
 
136 PRINCIPLES OF XATURE. 
 
 produced in support of a principle which could not ex- 
 ist without the intellectual faculties of man, and which 
 cannot be destroyed while these faculties exist. The prin- 
 ciple and the practice of immortal virtue H ill long n-main 
 after the plundering and bl.xvly theology of Moses, Jesus, 
 and Mahomet has ceased to afflict the human race. 
 <sential principles of morality are founded in the nature 
 of man they annot be annihilated they are as inde- 
 structible as human existence itself. 
 
 CHAP XX. 
 
 Universal Benevolence. 
 
 THE sentiment which includes the whole sensitive and 
 intelligent world within the sphere of its benignant opera- 
 tions, is j-.i-(!y denominated Universal Benevolence. Kvery 
 organi/.f.l being, whether of a high or low station in animal 
 existence, is susceptible of pleasure and pain ; they are all 
 alternately affected by the wishes, the passions, and the con- 
 duct of each other; and this influence is extended mucli 
 farther than at first view would strike the mind of the most 
 correct and accurate observer. The universe is a vast as- 
 semblage of living creatures, whose relations arc reciprocal, 
 and reciprocated under a thousand different forms, and 
 suppor.-od by a thousand different ligaments of an imper- 
 ceptible nature. The parts are interested in the whole, 
 and the whole is interested in the preservation and diver- 
 sified modification of the parts. Nothing is foreign or ir- 
 relative in the vast fabric to which we belong. Union is 
 most intimate, and the intellectual destiny which awaits 
 the human race will ultimately disclose the consoling 
 secret that man's highest happiness consists in perspicu- 
 ously discovering his true connection with nature, and the 
 eternal duration of this connection. The circumscribed 
 condition of man's existence, hii wants, his social duties, 
 his appetites, and his passions, constitute a considcrabli 
 drawback upon the comprehensive conceptions which he 
 would otherwise have been capable of forming concerning 
 bis relationship with nature, and the ultimate destination 
 
 
 PRINCIPLES OF NATURt. 137 
 
 to which the powers of nature have devoted the component 
 and immortal parts of his existence. The intellectual pro- 
 perties of man are, however, capable of being expanded so 
 far as to indulge an opinion subversive of those narrow 
 views which have excited sentiments of hostility between 
 individuals and nations, whose interests were the same, and 
 whese duties ought to have been universally reciprocated. 
 It is no doubt extremely natural, and even absolutely ne- 
 cessary, that each individual should feel an anxiety ex- 
 tremely impulsive respecting the preservation of his own 
 existence, and the means by which it is to be rendered 
 tranquil and comfortable ; but this sensation, the first 
 which is experienced by a sensitive creature, does not pre- 
 clude that expansion of mind which would benevolently 
 extend the circle of man's moral affections and duties, and 
 which also prepares for himself an additional portion of 
 exalted enjoyment. Sensation alone, or, in other words, 
 mere animal existence, must be deprived in a high degree 
 of the power and the pleasure of reciprocating those sen- 
 timents of moral sympathy to which intelligent man is 
 indebted for his highest happiness. The gradual increase 
 of the capacity of sensation constitutes a continual ap- 
 proach toward the possession of those properties on which 
 the sublimity of thought depends, and by which human 
 reason recognizes the benefit of benevolent reciprocation. 
 It is, however, denied by some that man possesses any other 
 qualities than those which are merely selfish or individual; 
 that his sensual impulses repel every sentiment of compre- 
 hensive kindness and affection ; that in every respect he 
 is a, being of insulated nature and character; and, that the 
 powers and properties of his existence are necessarily in 
 a high degree hostile to the interest and well-being of 
 others. Two points of prominent and conspicuous im- 
 portance invite the activity of mind in the solution of the 
 present difficulty. The one point is the physical relation 
 of man to all existence the other is his moral relation 
 to his own species, and to all other inferior animals. The 
 component parts of which man is formed arc all drawn 
 from the great fountain of existence ; they are essentially 
 material in their nature, and destined to return to the 
 source from which they sprang. Organized matter cannot 
 N S 
 
138 PRINCIPLES OP NATURE. 
 
 lay claim to a pre-eminent essence ; it is modification and 
 refinement which produce Visible exaltation, and not the 
 native properties contained in the substance of which man 
 is composed. The constant interchange of matter with 
 matter is a primary and immutable law of nature, and 
 diould teach man, through the channel of observation, the 
 ultimate destiny that awaits him ; it should teach him that 
 the piin which he inflicts upon sensitive existence will re- 
 turn upon himself with interest, and will pave the way for 
 eternizing a system of misery fatal to the sensations of the 
 \\ hole ai'.inul world. Humanity has lessons of a different 
 kind, pregnant with salutary instructions, calculated to 
 enforce ronv'u tiou upon the intellectual powers of man. 
 The spiritualizalion of human existence has made man a 
 f ou i ;t hr.s taught him to spurn at matter, to contemn its 
 povrer, and ridicule its essence; whereas, on the contrary, 
 touiifl plrlosophy, which unfolds the connexion between 
 man an:! naiure, is calculated to produce in the mind sen- 
 timents of respect and tranquillity respect for the aggre- 
 gate of existence to which he belongs, and tranquillity at 
 the idea of an eternal interest in this indestructible mass. 
 The successive changes through which he is destined to 
 pas?, and the impossibility of relinquishing bis connexion 
 with naiuro, should inspire him with feelings of universal 
 sympathy, and with sentiments of universal benevolence. 
 Jluman reason has an important duty to perform in the 
 institutions which it establishes, for these institutions 
 will affect in succession alt the portions of matter destined 
 to pass through an organized predicament. It is, no doubt, 
 difficult to convince the human understanding of this phy. 
 sical or universal connexion, or to make man see liis true 
 interest in this respect. It is, nevertheless, a solemn and 
 philosophic truth, that our sensations are at this moment 
 suffering under the cruel lash of ancient institutions; that 
 the whole animal world are reciprocating with each other 
 a system of extensive and perpetual wretchedness, result- 
 ing principally from that contempt which has been thrown 
 upon the capacity of material substance, and onr ignorance 
 of an important and an indestructible connexion with the 
 great body of nature. If man had a comprehensive view 
 of the successive changes of his existence^ and a correct 
 
 PRINCIPLES OF NATURE. . 139 
 
 idea of the nature of sensation continually resulting from 
 the renovation of organic forms, sympathy or universal 
 benevolence would become irresistibly impressive upon 
 his moral powers, and form the basis of his subsequent 
 conduct. 
 
 In the second place, man's moral relation to his own 
 jpecicf, and to all other inferior animals, furnishes cogent 
 evidence in favour of moral sympathy or universal bene- 
 volence. If the subject of man's physical connexion pre- 
 sents us with some philosophical difficulties, the repeated 
 and frequent necessity of performing his moral duties 
 will furnish a mass of instruction adequate to every im- 
 portant decision. The single idea of establishing the 
 doctrine of perpetual reprisals, ought to constitute an 
 ample refutation of those selfish opinions which regard 
 only the individual, tn the exclusion of all the other mem- 
 bers of society. It is the interest as well as the duty of 
 every man to be just and benevolent; an opposite conduct 
 would become tiie signal of universal discord, and the 
 selfish principle which at first had for its object the pre- 
 servation of self, would become the procuring cause of 
 self destruction. The powers and the properties of hu- 
 man existence are of a .similar nature, and require a cor. 
 respondent method of treatment; beside the intimate con- 
 nexion which subsists between us in this respect, our 
 enjoyments and our capacity of enjoying are augmented 
 by every effort which the mind makes in a comprehensive 
 system of philanthropy. The narrow prejudice which 
 makes one man the enemy of another, and one country 
 the enemy of another, is not only disgraceful, but sub- 
 versive of the best interests of human society. Political 
 governments, and the prejudices which have been created 
 and nurtured by these governments, have set individual* 
 and nations in baltle array against each other, without 
 any good or substantial reason whatever. What i* there 
 in the nature of the case which should make a Frenchman 
 and an Englishman hostile to each other; are they, not 
 both men, possessed of similar faculties, equally indebted 
 to nature for the resources of their felicity, and capable 
 of being made happy or miserable by the operation of the 
 same causes? Yes; and it is the iniquity of corrupt go- 
 
140 PRINCIPLES OP .MATURE. 
 
 v,-rnment which has perverted those sentiments of the 
 human heart, by which one human being is bound to an- 
 other in a general system of interest, sympathy, and uni- 
 versal benevolence. This principle should also be ex- 
 tended to the whole animal world, so as to exclude acts 
 of cruelty, and annihilate every species of injustice. The 
 child that is permitted in early life to run a pin through 
 a fly, is already half prepared to run a dagger through 
 the heart of his lellow-crcatiirc ! It is the duty of parents 
 ami the business of instruction to correct the ferocious 
 errors of former ages, and inspire society wilh sentiments 
 of sympathy and universal goodness. But to do this with 
 effect, our political institutions must be changed, and 
 placed upon the broad basis of universal liberty and uni- 
 versal justice. This will bo a work of time; but it is as 
 certain in the ultimate issue of things, as the progress of 
 the earth around the sun, or the general revolution of the 
 planetary system. The individual that withholds his in- 
 tellectual contribution in this respect, is either grossly 
 ignorant, or a wL-ked traitor in the great cause of human 
 existence. 
 
 CHAP. XXI. 
 
 Hloses, Jesus, and Mahomet. 
 
 THE causes which have produced personal celebrity 
 are numerous, and diversified by a thousand indescribable 
 shades in their modes of operation. It also sometimes 
 happens that the means of popular exaltation and perpe- 
 tual fame have been either of a passive or uncontrolable 
 nature. Such is the fact in the present case. Moses and 
 Mahomet were aclive villains, whose characters cannot 
 be examined without horror and detestation. They were 
 both eminent murderers ; and their debaucheries have 
 been signalized by acts of barbarous brutality, of which 
 the love-struck Solomon seems to be more destitute. The 
 military ferocities and immoral decrees of these two ce- 
 Irstial impostors, have placed upon their characters an in- 
 delible stain, which the pretended sanctity of the priest- 
 
 HUXCIPLES OF NATURE. HI 
 
 hood can never wipe away! Believers in Christianity, in 
 reading the history and conduct of Moses, ought to blush 
 for his crimes, and spurn at his blasphemy in attributing 
 these crimes to the God whom he pretended to adore, 
 lie issues orders for the indiscriminate massacre of men, 
 women, and children, in a defenceless condition, making 
 an exception only of that part of the captives whose sexual 
 predicament invited the passions of man to indulge in the 
 gratification of criminal desires. (See Numbers, chap. xxxi. 
 vrrse 18, &c.) But this is only a single specimen of the 
 murdering temper of this meek Man of God ! From the 
 time that he murdered the Egyptian and hid him in the 
 <and, till the moment in which he expired, and was buried 
 without any man knowing where he was buried, he ex- 
 hibited examples of legerdemain tricks, pretended fami- 
 liarities with God, scenes of debauchery and malignant 
 daughter of the human race, which would disgrace the 
 most cruel despot of ancient or modern times. For the 
 truth of this remark, an appeal is made to the historic de- 
 tails contained in the books of Esodns, Numbers, and 
 Deuteronomy. To shew fully the immoral character of 
 Moses, it would be necessary to quote almost every chap- 
 ter in these holy anil inspired books. Believers in re- 
 vealed religion, who still believe that Moses was a pious 
 and meek man, ought once more to pass in review the 
 conduct and transactions which the Bible has attributed 
 to him; especially those details which are contained in 
 the books already mentioned. If there be any member of 
 the Christian church who can believe that God and Moses 
 rver united in the execution of those barbarous decrees 
 and immoral sentiments stated in thsse books, he must be 
 lost to all clnar ideas of justice, and must have abandoned 
 every principle of humanity by which the life of man is 
 to be rendered comfortable and happy. The author of 
 " The Age of Reason" ha placed these enormities in 
 striking point of light, anc, with his wonted acuteness of 
 discernment, has presented, in the way of Bishop Watson, 
 difficulties which no Christian bishop will be ever able to 
 surmount. Murder and theft arc crimes of so detestable- 
 a nature, and so destructive to the best interests of. 
 society, that they never can be sanctioned either by human 
 
)J3 PRINCIPLES O7 KATURE. 
 
 or divine power. God and Moses, in these books, are 
 slid to have sanctioned both ; it follows, therefore, that 
 God and Moses are both bad characters, or else the 
 books are not true. The latter, however, is the fact, and 
 the character of the real God of Nature remains unim- 
 peached. 
 
 The character of Mahomet is of a savage, military, and 
 tyrannical cast ; but he speaks in the name of heaven, 
 and like Moses, pretends that his murders, cruelties, 
 and assassinations, have been sanctioned by the divinity 
 which he adores. He frequenUy begins his chapters, in 
 the name of the most merciful God ; but, in the course of 
 the chapter, is sure to consign to damnation those who 
 ilo not accede to the system of revelation which lie has re- 
 ceived from God. The chosen people of the Most High, 
 under the Jewish dispensation, took the liberty of exer- 
 cising a principle of indiscriminate extirpation toward 
 all heathen nations ; the Mahometans pursued a similar 
 course in the destructive wars wherever they have been 
 engaged, and to which they have been conducted by their 
 fanatic leaders. The Christian world is not a whit be- 
 hind either of these two grand divisions in the exercise of 
 a censorious and military spirit. The crusades and the 
 <lomcstic quarrels of the Christian church w ill furnish an 
 abundant verification of this remark. 
 
 Th* character of Jesus, considered in an individual and 
 personal point of view, is of a less frightful and de- 
 structive nature. The first and the last of these three 
 religious impostors were ferocious men. It was neces- 
 sary, therefore, to present them conjointly, reserving 
 the character and conduct of Jesus a matter of distinct 
 inquiry. It will not be necessary, however, to say 
 much upon this part of the subject; for, while it is ad- 
 mitted that Jesus, in a public and national point of view, 
 has produced less misery than either Moses or Mahomet, 
 yet it is believed that the New Testament presents us 
 with immoral deviations from principle in the personal 
 conduct of him whom the Christian world has declared 
 to be the only begotten son of God. The followers of 
 Jesus, however, have made up for his personal defi- 
 ciency, and the Christian world has not been deficient 
 
 JHINCIH.1S OF NATURE. 
 
 in the number of fanatic phlebotomists, disposed to de- 
 stroy the moral and political plethora of the human race. 
 Christians and Deists have sometimes coincided in their 
 opinion, that Jesus was a good character. This opinion, 
 so far as it was acceded to by soma of the first unbelievers, 
 was either the result of ignorance, or an effect of fear. 
 The Christian exalted this same Jesus into the character 
 of a God, and by their doctrines, made him equal to the 
 Creator : such a circumstuuce struck terror into the 
 human mind, and the idea of associating crimes with the 
 divinity prevented independent inquiry. The New Tes- 
 tament, so far as proof of this kind goes, furnishes us 
 with facts and circumstances which make strongly against 
 the moral character of Jesus. Beside the general dupli. 
 city which characterizes his answers to the multitude, 
 he is guilty also, of sending his disciples secretly to tak 
 and carry away a colt which did not belong eiiher to him 
 or his disciples. The doing of such an act in modern 
 times would be denominated theft, even by pious Chris- 
 tians themselves. He is guilty of sowing the seeds of 
 domestic and national warfare, and declaring that no 
 man could be his disciple without hating his father and 
 his mother, and also that he came not to send peace but 
 a sword. If any man at the present day were to enter 
 society with actions and avowed intentions of this kind, 
 he would be considered as an enemy to moral virtue, and 
 deserving of that punishment which domestic justice and 
 public tranquillity required. It is in vain to applaud 
 the conduct and opinions of Jesus, when the sam 
 conduct and opinions applied to another being, would be 
 considered as criminal, and hostile to the best interest* 
 of human existence. In the first edition of this work, 
 and in the chapter concerning the immoralities of tke 
 scriptures, ideas and arguments were advanced that sn- 
 percede the necessity of prosecuting farther the present 
 subject. Moses, Mahomet, and Jesus, can lay as little 
 claim to moral merit, or to the character of the bene. 
 factors of mankind, as any three men that ever lived 
 upon the face of the earth. They were all of them im- 
 postors ; two of them notorious murderers in practice, 
 and the other a murderer in principle; and their exUteuce 
 
144 
 
 rniscirLES or NATURE. 
 
 cost the human race more blood, 
 bsta U tialmi S er y , than all the other 
 
 fanatics of the world. 
 
 CHAP. XXII. 
 
 Prejudices. 
 
 THE discovery and the developement of ' truth as it 
 nrt, exists in the system of nature, u .of the lughe t 
 mnortance to the true interests of mankmd ; but ho 
 r pr lent .his truth to the view of the mind in manner 
 calculated to attract its attention, difficult to sa) for 
 a hough the uncorrupted faculties of man cannot be 
 oppose^ to the attractive charms of trn.h, or the br, lliant 
 beauties of her native appearance, yet so numerous are 
 he causes, and so powerful their operation, which serve 
 to mislead the mind and produce injurious impression, 
 upon it, that perspicuity and regularity of thought arc 
 essentially deranged, and the clearness of scientific deduc- 
 Mon aVswallowed'up in the gulf of error and deception. 
 This process, prejudicial lo our mental operations, com. 
 iencJ. in the' early s.ages of our existence, and proceeds 
 ilh a regularity of mischievous consfq-icnc.es, to he pe- 
 riod when man assumes the dignity of intellectual inde- 
 pcndence; and fortunate indeed is that individual, who 
 arrives to this elevated predicament of mental existence. 
 The enemy of thought when applied to the discovery of 
 l,th, is naturally calculated to sweep away the rubb 
 of error, and cut op those deep-rooted prejudices, vMcft 
 l;avc so long retarded the useful improvement of our spo- 
 cies The grand object of philosophic philanthropists 
 should be, to extend the sphere of mental energy, to CM- 
 larce the circle of its influence, and to oppose a perseve- 
 ring activity of mind to the fallen rancour of superstition, 
 and the destroying fury of fanaticism. Religious enthu- 
 biaw., bigotry, and superstition, conjoined with the strong 
 arm of political despotism, have rendered man in the pa-t 
 aces of the orld, the degraded instrument of their own 
 pernicious and destructive purposes; it is here we urn, 
 
 PRINCIPLES Or NATURE. 
 
 145 
 
 seek for the source of many human misfortunes, and the 
 perpetuation of those prejudices by which the body and 
 mind arc both enslaved ; it is true that the natural imbe- 
 cility and imperfection of our faculties, and the extensive 
 nature and variety of those moral and physical combina- 
 tions, from which science is to be deduced, evince the 
 strong probability that roan may frequently be erroneous 
 in the conclusions which he draws from certain premises, 
 because the force of his faculties is not adequate to a full 
 and complete investigation of the compounded and diver- 
 sified relations of existence ; but these natural obstacles 
 to the clear deductions of science, are neither of a discou- 
 raging or an insurmountable nature. The energy of the 
 human mind is prodigious in the disclosure of natural 
 principles, and its activity must be measured on a scale of 
 endless progression. Nature is correct and righteous in 
 all her operations ; man is wrong only when he deviates 
 from her laws. Our errors, our prejudices, and our vices, 
 are so many instances of a departure from the beneficial 
 laws of moral and physical existence, and our education 
 is calculated to favour this unfortunate dereliction. The 
 idle and foolish stories of nurses, and the still more rui- 
 nous tales and doctrines of priests, are calculated only 
 to corrupt the heart, and bury the human mind in the 
 gulf of the most destructive prejudices. How is it pos- 
 sible that man should have any clear conceptions of 
 natural truth, when his understanding is constantly in- 
 sulted with a thousand incongruous and non-existent rela. 
 lions, such as ghosts, witches, and devils, which perpetually 
 disturb the imagination, and draw the rational faculties 
 into the vortex of fancy and fanaticism ? and this will 
 ever be the case so long as superstition, or, which is 
 the same thing, a religion claiming a supernatural birth, 
 <hall spread its bloody and baneful influence among intel- 
 ligent beings. The faculties of man ought to be cir- 
 cumscribed only by that extensive circle which embraces 
 the full extent of their native and accumulated activity. 
 When religious prejudices are permitted to mingle their 
 gloomy effects with the exalted conceptions of enlight- 
 ened reason, the important cause of truth and the dearest 
 interests of humanity become pcrceptiblj retrograde, and 
 
I 
 
 PRINCIPLES Of NATURE. 
 
 darkness, instead of light, pervades the moral world. 
 When Moses, by authority pretended!/ divine, diffused 
 light over the world previous to the creation of the sun, 
 superstition greedily swallowed the holy absurdity; but 
 when GuliU-o asserted the sphericity of Iho earth, they 
 cried heresy, and armed against science and philosophy; 
 and yet the latter was an important truth in tho system 
 of nature tho former, a stupid blunder of ignorance 
 and fanaticism. Such, oh, Superstition! are thy pious 
 efforts to biind the human mind, the better to subjugate 
 its powers, and rob man of the fruits of his industry. 
 
 There is no system cither of education, politics, or re- 
 ligion, which ought to be expected from the severest 
 .scrutiny of the human mind, or the closest examination 
 which the human faculties can bestow upon it; yet, 
 liabit and custom of long duration have so strongly at. 
 tachrd man to his errors, that he reluctantly relinquishes 
 those tenets which serve only to disturb his peace, and 
 destroy his happiness; while (he privileged impostors of 
 (he world, or those who feast upon the continuation of 
 error and prejudice, unite their strongest exertions to 
 persuade man that his most important interests in time 
 and eternity depend upon the preservation of ancient 
 and unnatural establishments, which, in fact, arc as de- 
 struct tvc to human felicity, as they are derogatory to the 
 c'.ivjne purity of supreme intelligence. The influence of 
 authority, the fear of incurring clerical displeasure, and 
 the dread of eternal torments, have partially annihilated 
 the energy of intellectual powers, and taught man trem- 
 blingly to submit to the grossest imposition. 
 If the disclosure of my thoughts and reflexions result- 
 ing from a constant habit of contemplating nature in her 
 diversified relations and real modes of existence, can 
 throw a single ray of light into the darkened intellect of 
 man, it will increase my hopes of future progression, and 
 essentially tranquillize the sensations of my heart. It 
 ought to be perceived by every enlightened mind, that 
 long established prejudices are not to be suddenly eradi- 
 cated; but by protruding the activity of intellect into 
 the field of actual existence, some diminution of human 
 misery may be reasonably expected. .Alan sees not with 
 
 PRINCIPLES OF NATURE. 147 
 
 clearness, that his sufferings arc frequently thp conse- 
 quence of his blind attachment to error and superstition ; 
 he seeks for their origin in the distant heavens, or the 
 anger or resentment of supposed supernatural agents, while, 
 the truth often is, that his own prepossessions are the causes 
 of his calamity. 
 
 Nothing is more difficult, while the mind is under the 
 influence of prejudice, than to persuade it of the necessity 
 of removing or destroying that prejudice. Prejudice de- 
 stroys the discerning power of the understanding, and 
 conviction becomes impossible while the force of evidence 
 necessary to produce it is not discovered. The same ideas 
 of right, the same ideas of truth associate themselves with a 
 prejudiced mind as are" to be found in the clearest opera- 
 tion of the most enlightened; und the fool is as confident 
 in error as the wise man standing on the broad basis of 
 moral and natural truth. No hopes of reform can be en- 
 tertained relative! to such obstinate minds, until you can 
 render them susceptible of the impressions of doubt or un- 
 certainty; the man who never doubts, or calls in question 
 the truth of any deduction which he has made, is but badly 
 calculated for the developement of real prhiciple. There 
 .is no extension or perfection of mind which excludes the 
 possibility of error, and it is only by repealed examination 
 of our own opinions that we can arrive, through the pro- 
 cess of investigation, to that elevated situation which un- 
 folds the sublime truths contained in the system of nature. 
 Jf it were possible to conceive of a mind whose strength 
 and energy had elevated it above all the impressions of 
 associated life, and the deductions drawn from early com- 
 binations and the primary influence of scientific pursuits, 
 we should then behold the intellect of man exhibited in 
 that point of view whi<-h would promise a fair discussion 
 of all the diversified relations of existence, by which we 
 are enabled to deduce all those fundamental laws con- 
 tained in the physical, mental, and moral world. But in 
 those cases where the human mind attempts the discussion 
 of any philosophic subject, under the impression of a pre- 
 vious bias, every part and view of the subject is subjected 
 to the influence of associated habits and the unreasonable 
 attachment of an unrestrained imagination, or a cruel and 
 O t 
 
148 PRINCIPLES OF NATURE. 
 
 atrocious fanaticism. This is remarkably verified by the 
 conduct of every religious sectary in the world, whose 
 opinions, however variant from the standard of truth, are 
 ever considered by the individual advocate as the only 
 true means of obtaining the divine favour. The Jew, the 
 Christian, the Mahometan, are all equally tenacious of 
 those doctrines and opinions in which they have been edu- 
 cated ; they contend with equal tenacity for the supposed 
 truth of their respective tenets, and the liberal bestowment 
 of the most virulent anathemas constitutes a prominent 
 characteristic of each religion. The tenacity of prejudice 
 and irritability of temper are not difficult to be accounted 
 lor. Every fanatic sect of religion speaks in the name of 
 Jleaven. It has enlisted Jehovah on its side; it keeps up 
 a familiar intercourse with celestial powers, and discerns 
 in all the operations of those powers the most decided par- 
 tiality in favour of the particular doctrines which its mem- 
 bers have embraced. With weak and fanatic minds the 
 confidence is prodigious which results from a supposed 
 alliance with Heaven. A being armed in the name of a 
 ferocious god, slaughters with relentless cruelty every 
 other being who does not pay homage to the barbarous 
 divinity which his own heated imagination has depicted. 
 .Xo prejudices are so deep-rooted, none so violent as those 
 of a religious nature; and their pernicious effects are 
 generally in proportion to the ignorance of the human 
 mind, and the barbarous condition of society. It is the 
 light of science alone that ran destroy such causes of hu- 
 man wretchedness ; science opposes its own strength to 
 the injurious effects of error and prejudice, and in propor- 
 tion as the former shall increase, the latter will decrease; 
 M> that the hopes of the human race rest upon the diffusion 
 of knowledge and the general cultivation of science. Ig- 
 norance is a soil in which the rankest prejudices appear 
 the most flourishing, and promise the greatest portion of 
 misery to mankind. It is ignorance and interest united 
 which preserve the prejudices in favour of those systems 
 of religion so injurious to the operation of intellectual 
 power, and so destructive to the general felicity of man. 
 
 It is to be remarked, that the prejudices existing between 
 different nations or individuals are frequently destroyed 
 
 PIUNCIPLES OF NATURE. 
 
 149 
 
 by an extension of acquaintance, and the farther know- 
 ledge of those facts from which righteous conclusions can 
 be drawn ; the same may be said in regard to systems, 
 subjects, or principles. A partial or imperfect view leads 
 to wrong attachments or erroneous deductions; while a 
 comprehensive examination may teach the mind to suspend, 
 alter, or rectify its final determinations. The different 
 religious sectaries all reject each other's doctrines, and too 
 frequently hate and detest each other on account of dif- 
 ference in opinions; while the scientific mind, rising 
 above early prejudices, perceives the errors of all parties, 
 and pities the ignorance which binds man to such stupid 
 and senseless doctrines. But it is more lamentable that 
 such ignorance and error of mind should be found united 
 with the grossest perversion of moral principle ; a differ- 
 ence of opinion is followed by a most rancorous spirit of 
 malevolence, and the exercise of the most glaring and de- 
 structive vices. It is to be presumed, however, that there 
 is in nature a substantial foundation for moral principle; 
 that the source of this principle is to be sought for in the' 
 organic construction of human existence; that doubts or 
 differences upon this subject will be in a hiijh degree re- 
 moved when stript of theological delusion, and that the 
 humand mind is capable of being inspired with a moral 
 confidence, which will seldom be shaken by the current 
 of events, or the difficulty -of new cases. 
 
 CHAP. XXIII. 
 
 Moral Principle. 
 
 IN the sacred writings of the Jews and Christians; in 
 all ancient theological compositions, the idea of correct 
 moral principle had been so frequently abandoned, and 
 so grossly violated, that the energy of thought, for many 
 ages, was inadequate to an upright and full investigation 
 of the nature of human actions. The subject is, no clonbt, 
 connected with considerable difficulties; but these dif- 
 ficulties have been essentially augmented by the rubbish 
 with which superstition Las covered the moral character of 
 
 O 3 
 
130 FHINCIH.ES or MATURE. 
 
 man. The proofs of any inquiry whicK relate to moral 
 principle, aillicre so closely to the realities of physical and 
 intellectual existence, that the errors of an upright and 
 intelligent mind can never assume a frightful and destrue- 
 ti;e character. They will be continually modified, and 
 undergo frequent corrections by the new information of 
 which the mind is continually susceptible. Moral science 
 cannot, perhaps, be reduced to absolute certitude, or 
 become susceptible of absolute perfection : it is in ifs na- 
 lure progressive, and the infinite diversity of sensations 
 which constitute the essential basis of all our intellectual 
 combinations and deductions, will furnish, at least, a 
 u'picion, that the decisions of the mind upon this sub- 
 ject ought frequently to be re-examined, and subjected to 
 a new and more accurate scrutiny. All the theological 
 systems that ever have been written, have never thrown a 
 particle of light upon this most interesting inquiry ; they 
 have established precepts, some few of which are good, 
 and others extremely immoral; but no analysis of the 
 physical or moral powers of man has ever been exhibited ; 
 no developemei.t of the principle of causation, or the na- 
 ture of those effects which have essentially resulted from 
 the constitution of animal or intellectual existence. In 
 all these cases, supernatural theology has prudently ob> 
 served an absolute silence, probably from a consciousness 
 of the most profound ignorance. This single truth, of 
 itself, evinces the moral deficiency of supernatural re- 
 ligion, and the necessity of returning to the basis of 
 nature for a correct developcment of principle. Kvery 
 thing that is discordant to this, has been established 
 by the force of authority: and the reasonableness of 
 iuch establishment bus never been a ground of serious 
 inquiry. 
 
 If it should be objected, that it is impossible, even upon 
 the basis of nature, to find an universal standard of mo- 
 rality, it will nevertheless appear, that a continual ap- 
 proach toward such a standard, must be far preferable to 
 those arbitrary decisions which theology has made upon 
 this subject. There can be no internal force or excel- 
 lence connected with a system established solely by exter- 
 nal power, without reference to the essence or character of 
 
 PlUNCiri.ES OF NATURE. 151 
 
 :he principles which constitute the body of such a system. 
 The internal excellence of the principle itself, together 
 with capacity of mental discernment, is 'essential to the 
 ultimate benefit which may be expected from the natural 
 operation of legal codes. But there is no better method 
 of rendering a principle intelligible than by shewing that 
 it is consistent with nature that it has resulted from her 
 laws that it is useful in its effect that it is capable 
 of being reduced to practice; in a word, that it is suited 
 to the powers, condition, and character of the human 
 species. There is another previous consideration also, 
 which ought to be taken into the account before we shall 
 be able to comprehend the essence of moral principle, or 
 to understand the nature of those duties which result 
 from our original constitutions. That intellectual part of 
 man, which supernatural theology has denominated a 
 soul, has been viewed separate and distinct from the 
 body, as a kind of spiritual and celestial inhabitant of a 
 mean and material tenement ; that (heir union would be 
 of short duration, and that their final destination was 
 extremely different. This led to reasonings and conjec- 
 tures that were erroneous; for, as the corporeal sensa- 
 tions were entirely excluded from a participation in the 
 cause by which moral influence was produced, an accurate 
 knowledge of the sources of action was necessarily ex. 
 eluded, and spiritual mystery was substituted for philo- 
 sophic demonstration. The human mind is incapable of 
 forming any conception of that which is not material ; 
 man is a being whose composition is purely physical, and 
 moral properties or intellect are the necessary results of 
 organic construction. To ascertain, therefore, the founda- 
 tion of moral principle, it is necessary to revert to the 
 physical constitution of human nature it is necessary to 
 go to the source of sensation to the cause of impressions, 
 and the diversity of these impressions ; to the universality 
 of the fact, that all human nature possesses the same, 
 or similar sensations, together with all the other nddi- 
 tional circumstances resulting from the subsequent in* 
 tellectual combinations of our existence. All human 
 beings are susceptible of pain ; they arc also all susceptible 
 of pleasure ; they are all possessed of the same sense*, 
 subjected to the same wants, exhibit the tame desires, and 
 
152 riUKCIFLES OP NATURE. 
 
 are satisfied with Ilie same enjoyments. These positions 
 cannot be controverted, they are true in the general fea- 
 tures of their character ; and the inconsiderable deviations 
 resulting from the variations of animal structure, cannot, 
 in any eminent degree, shake the rectitude or universality 
 of those positions. The modification of the principle of 
 animal structure in intelligent existence, is, uo doubt, 
 diversified by a nice and inscrutable gradation, but (lie 
 aggregate amount of organic result must lie nearly the 
 same ; anil though the animal sensation vvere to vary in a 
 still higher degree, yet it would, nevertheless, be sub- 
 stantially true, that certain comprehensive axioms might 
 be laid down, which would necessarily include within the 
 sphere of their imperious effect, every possible diversifi- 
 cation of the sensitive faculties of human nature. That 
 happiness is to be preferred to misery, pleasure to pain, 
 virtue to vice, truth to falsehood, science to ignorance, 
 order to confusion, universal good to universal eiil, are 
 positions which no rational being can possibly contro- 
 vert. They are positions to which mankind, in all ages 
 and countries, must yield assent. They are positions, 
 the truth of which is never denied, the essence of which 
 is never controverted ; it is the form and application 
 only, which has be?n the cause of social contention, and 
 not the reality or excellence of the axioms themselves. 
 The universality of the principle of sensation, gene- 
 rates universal capacity of enjoying pleasure and suf- 
 fering pain; this circumstance modifies the character of 
 human actions, and renders it necessary that every man 
 thould regard every other man with an eye of strict jus- 
 tice, with a tender and delicate sensibility, with a con- 
 stant reference to the preservation of his feelings, and the 
 extension of his happiness ; in a word, that the cxccrcise 
 of external justice should be constantly reciprocated by 
 all the individuals of the same species. If 1 assume to my- 
 self the pretended right of injuring the sensations, the mo- 
 ral sentiments, or general happiness of my neighbour, he 
 has, undoubtedly, an equal right to commit the same vio- 
 lence upon me; this would go to the destruction of all 
 right, to the total subversion of all justice ; it would re- 
 duce society instantly to a state of warfare, and introduce 
 the reign of terror and of misery. It is a contradiction 
 
 1>RINCrLES OF NATURE. 1 53 
 
 in terms to assert that any man has a right to do wrong; 
 the exercise of such pretended right is the absolute de- 
 struction of all right, and the first human -being who com- 
 mits violence, has already prepared for himself a hell of 
 retaliation, the justice of which his own mind can never 
 deny. It is, therefore, inconsistent with truth to say, that 
 there is no such thing as a general standard of moral prin- 
 ciple ; this standard has a real existence in the construe- 
 tion of our nature ; it is ascertaii-ed and regulated by lhe_ 
 rule of reciprocal justice. It is absolute in the most im- 
 portant duties of human life ; but in other cases of lesi 
 weight and magnitude, it is discovered, by the calculations 
 of judgment, by the process of the understanding, and will 
 sometimes vibrate between the impressions of sense, and 
 the subtile combinations which constitute an ultimate mo- 
 ral decision. If it be objected upon the suggestion of thif 
 idea, that the system of natural morality, is less perfect -- 
 than that which has been revealed, the true answer is, that 
 revealed morality, in the most intelligible cases, is incor- 
 rect and absurd ; and in the more refined cases of difficul- 
 ty a total ignorance is manifested, so that it is evident, 
 upon the very face of the record, that the subject of mo- 
 ral principle, in its subtile discriminations, was never 
 examined or understood by theological writers. The 
 boasted maxim of the Christian religion" all thing* 
 whatsoever ye would that nun should do to yon, 
 do ye even so to them," is incorrect in point of 
 phraseolony, and in point of principle does not ex- 
 ceed any of the moral writers of antiquity, who lived many 
 hundred years before Jesus Christ. If this scriptural 
 declaration means to establish the doctrine of reciprocal 
 justice, it is incontrovertibly right ; but the idea of placing 
 the essence of virtue in the Kiihet of the human heart, is - 
 not very correct. It is very possible that one human be- 
 ing may desire another to do unto him many things which 
 ought not to be done, and which are, in their own nature, 
 improper or immoral. To say, then-fore, that our desire* 
 should constitute the basis of moral decision, is a declara- 
 tion not consistent with truth, and which, in many ** 
 would subvert the very essence of moral principle. There 
 is a fitness or suitableness in the thing itself, united witfc 
 
154 IISCIPLE8 OF NATURE. 
 
 the consideration of the good or bad effect that would be 
 produced, which ought to become the ground of uniform 
 and universal judgment in the human mind. -My neigh- 
 bour may wish me to do unto him an act of serious and 
 substantial injury, which bc-ing performed, ought to be re- 
 turned to me in manner and form exactly the same; and 
 thus by an adherence to this maxim as it is now stated, a 
 double injury would be produced, and the foundation ol 
 virtue be shaken to the centre. Uut waving any criticism 
 of this kind, and giving to this scripture declaration the 
 full extent of what is contended for, it is, nevertheless, no 
 morethan a plain maxim of justice, which had been known 
 and practised, in a greater or less degree, at all times and 
 in ail countries. All the local and unjust institutions of 
 mankind in former ages, have not destroyed the essential 
 relation which man bears to man. nor have they been able 
 wholly to efface a knowledge of those duties which result 
 from these relations and from the powers and principles of 
 human existence. The more the subject of moral prin- 
 ciple is examined, the more it will appear that there are 
 certain general features in it, which the experience of man 
 has partial!}' recognized, and being fully developed 
 and reduced to practice, would constitute a solid founda- 
 tion for human felicity. The approach to such a stand- 
 ard of perfection will be gradual and slow, but it must, 
 nevertheless, from the very nature of man, be constant 
 and certain. The following, says Vojney, is conceived to 
 be the primordial basis' and physical origin of all justice 
 and right; whatever be the active power, the moving 
 cause that directs the universe, this power having given to 
 all men the same organs, the same sensations, and the 
 same wants, has thereby declared, that it has also given 
 them the same rights to the use of its benefits, and that in 
 .the order of nature, all men are equal. Secondly, inas- 
 much as this power has given to every man the ability 
 of preserving and maintaining his own existence, it clear- 
 ly follows that all men are constituted independent of 
 each other that they are created free that no man 
 can be subject, and no man sovereign, but that all 
 men are the unlimited proprietors of their own per- 
 sons. Equality, therefore, and liberty, are two esscn- 
 
 rnixcipLES or NATCRE. 15S 
 
 tial atlribufes of man two laws of the divinity not less 
 fhsential and immutable than the physical properties of 
 inanimate nature. Again, from the pricciple that every 
 man is the unlimited master of his own person, it follows 
 that one inseparable condition in every contract and en- 
 gagement is the free and voluntary ro..?cnt of all the per- 
 sons therein bound ; farther, because every individual is 
 f<!'ial to every other individual, it follows that the balance 
 of receipts a'nd payments in political society ought to be 
 rigorously in equilibrium with each other ; so that from 
 (lie idea of equality, immediately Hows that other idea 
 equity and justice. 
 
 Again, tlte same author observes, that there existed in 
 (he order of the universe, and in the physical constitution 
 of man, eternal and immutable laws, which waited onljr 
 his observance to render him happy. Oh, men of different 
 climes ! look to the hcnvens that give you light, to the 
 earth that nourishes you since they present to you all 
 the same gifts since the power that directs their motion 
 has bestowed on you the same life, the same organ*, the 
 >ame wants, has it not also given you the same right to the 
 use of it* benefits ? Has it not hereby declared you to be 
 all equal and free : What mortal then shall dare to refuse 
 to his fellow creature?, that which is granted him by na- 
 ture ? Oh, nation, let us banish all tyranny and discord ! 
 let us form one society, one. vast family ; end since man- 
 kind are all constituted alike, let there henceforth exist 
 hut ene law, that of nature; one cod?, that of reason; 
 one throne, that of justice; one altar, that of union. 
 The foregoing impressive sentiments of this celebrated wri- 
 ter, disclose with clearness to the view of the human mind. 
 (lie nature of moral principle and the foundation of all 
 right and all virtue. It is the reciprocation of sensation, 
 the mutuality of condition of powers and wants, that 
 constitute the immortal basis of justice, and lead Jo the 
 establishment of rules, whose operation must eer be in 
 strict coincidence with the happiness of the human spe- 
 cies. The exceptions to those fundamental principles are 
 so few, and so unimportant, as to form no strong objection 
 against the general assertion, that there exist in the co- 
 ftitution of human nature, those essential properties 
 
156 PRINCIPLES or NATURE. 
 
 which confer 'jpnn man the character of moral agent. To 
 controvert, therefore, the existence of these moral princi- 
 ples, or the idea of a general standard in the morality of 
 human actions, is to fly in the face of all experience, to 
 oppose the universal consciousness of the human under- 
 standing, and deny the most conspicuous facts connected 
 with the life of man. 
 
 CHAP. XXIV. 
 
 Matter and Pjxcr ; Origin of 'Motion; Liberty and 
 Necessity. 
 
 THE universe is composed of an infinte mass of matter.* 
 or at least, to the human mind, it is infinite, because to 
 
 * The New York Reviewers, in the review which they took ol 
 the first edition of this work, after quoting a number of detached sen- 
 tences from tliis chapter, mnkc the following observation : " Thosr 
 who have read the most celebrated atheistical writers, will see that 
 Mr. Palmer is as determined an Atheist as any of them." It is pro- 
 tumed that these learned Reviewer* mean to take the Bible a/id 
 Testament descriptions of God as the standard of theism. Let us 
 then examine the case upon this ground, and we shall soon discover 
 what it is to be an Atheist in the estimation of the New York Re- 
 viewers. " And the Lord spake unto Moscf, face to face, as a man 
 ipeaketh unto his friend." (See Kxodus, ch. xxxiii. II.) " And I 
 \tj|| trike away mine hand, and tliou shall see my back parts ; but 
 my fcee shall no be seen." (See Kxodus, ch. xxxiii. 23.) From 
 these passages it appears, that God is represented in the form and 
 shape of a man, and that such were the ideas of the inspired anil 
 chosen people of God concerning the Creator. But there is another 
 passage in the New Testament, which places this matter in a still 
 stronger light. In Paul's Epistle to the Hebrews, speaking of Jesus 
 Christ, he says, that he was the brightness of his father's glory. nd 
 the. express image of his person. Now, both believers and infidel* 
 ngrce, that Jesus Christ was in the shape and form of a man ; ami 
 as he was like God, of course God must be like him ; therefore, 
 the Christian God is like a man, perhaps, like one of the New York 
 Reviewers. Now, the fair deduction from all this is, that whosoever 
 loth not believe that God is like a New York Reviewer, is a most 
 profane and abominable Atheist. What a. sublime and majestic spec- 
 tacle of theism do these learned men present to the human mind ! 
 ID another place they charge the author of this work with q//>rfaf ion. 
 inordinate ranity, and the iranl of comprthemire rim*. How wonder- 
 fnlly comprehensive must be the views of those who can place the 
 material univer.e upon the shoulders of a God, resembling la his ex- 
 
 HU5CIPLES OF NATURE. 157 
 
 this mass no assignable boundary can be affixed. Space i* 
 unlimited or infinite, and in this vast expanse, innumer- 
 able bodies of matter, of different magnitudes, are con- 
 tinually performing variegated revolutions. Upnn thee 
 bodies, or higher spheres of existence, other small bodie* 
 are discovered, of specific modification and powers, essen- 
 tially connected in their natures with the larger orbs, to 
 which they respectively belong. In all these bodies, great 
 and siiinll, motion is an essential and inherent property. 
 The inactivity of matter is a doctiine contradicted by the 
 evidence of our senses, and the clear deductions of a sound 
 philosophy. It is impossible to conceive of matter with- 
 out power, or of power without matter ; they are essen- 
 tially connected; their existence is interwoven, and can- 
 not be separated even in thought. The ancient doctrine of 
 matter and motion, so long exploded and so much calum- 
 niated by theological priests, will probably, at some 
 future day, be considered as bearing a very strong relation 
 to a pure and incorruptible philosophy. Supernatural 
 religion has blinded the human understanding, and 
 prevented, upon this subject, every clear and correct con- 
 ception. 
 
 A !>e!icf in spirits liad nearly, at one time, overturned 
 the empire of real existence; the power and excellence of 
 matter were exploded to make room for a world of fic- 
 tions of phantoms, and things that had in nature no po- 
 
 istcnce n New York Reviewer. Such Vlerary heroes ought tri- 
 umphantly to exclaim, that they have excelled in brilliancy of rcn- 
 coption. and in comprehensive views, the story oj'the Indian, which 
 places tiu' earth upon a turtle's back, and then declares the turtle 
 utands upon nothing ! IVrmit us mi.scrr.blu Atheists to bow with 
 criMt humility, before such *;>/< nifiJ talents, and such coin/irclu-Htire 
 rii in. (io on, gentlemen Reviewers, and console yourselvesjn the 
 preservation of that trinitarizn or polythoislical schen:e of religion 
 to which you are so much attached ; but remember, the moment will 
 arrive in succession of future ages, when those very mental ener- 
 gies of the intelligent world, which you sneer at so much, will sweep 
 away the whole bundle of theological nonsense, leaving only the 
 mighty power by which tlu> universe is sustained : and of the sli.ip* 
 or form of this power, the New York Reviewers have as little idea 
 as thf cuth'ir f the I'rincip.ti / Kalure, or any of the profane and 
 abominable Atheist*, whom the advocates of Christianity lonpajro 
 arnt down to the dismal abodes of the damned, to dwell for ever in 
 bull fire. 
 
1*8 Fnixcirr.es or 
 
 fiiive, no real or substantial being. Filled with this iJcii, 
 Jii! dreams of theology were substituted for philosophic 
 truth, and fanaticism usurped the dominion of reason. 
 Philosophers joined in the race of spiritual or material 
 p'ory, and the united effect of their different opinions 
 constituted the annihilation of nature. The spiritualists 
 contend against matter, and the materialists: ngainst spirits: 
 thus sweeping away, by (heir opposite systems, efcrv 
 species of existence, flatter atul its diversified modes of 
 operation arc the only things of xvhicli human intelligence. 
 can take cognizance, it is this vast body which demand* 
 or most serious investigation it is this in which we are 
 interested, and with which we are most closely connected. 
 .Much has been said concerning dead or inactive matter; 
 much concerning its -is inertia; : but an appeal may be 
 tafely made to the phenomena of the physical world for 
 a complete refutation of this opinion. "Every fact that 
 kUikes our eyes, or presents itself to the contemplation 
 of the understanding; every movement in nature fur- 
 riihcs an argument against a doctrine so unphilosophic and 
 erroneous. Every thing that we behold all the elements 
 arc in continual flu\ ; agitation or motion is an universal 
 and eternal law of nature. The earth, the ocean, and the 
 atmosphere are constantly in a high decree of action ; 
 the evidence of these facts are presented to every living 
 creature. The raging element of fire is never wholly at 
 rest; it is always powerfully or more silently operating 
 in every part of the world. If tlu-sc ideas are contra- 
 ttrtrd. let iran inquire into their truth by an immediate 
 recourse to the energetic movements of physical existence. 
 In regard to fluids, this opinion perhaps 'will be contra- 
 verted; but it will be asked, whether it be equally true 
 in regard to solids : To this the answer is unequivocally 
 in the allirmative; at least so far as it relates to the ques- 
 tion, moiion or not motion, action or not action. Upside 
 the general revolutionary motion which the earth has 
 round the sun, the parts of its solid materials are con- 
 stantly combining and dissolving, as may be proved by 
 the smallest recurrence to the organic structure of vege- 
 table and animal life, and the property of disorganization 
 a! to each specific oiude of existence. It will bow- 
 
 FK1XCIPI.ES OF SATUHE 159 
 
 fiver be contended, that if this be true in regard to or- 
 ganic matter, or to vegetable and animal ciistenccs, it will 
 not hold equally in regard to other portions of the ma- 
 terial world. There is undoubtedly a difference in the 
 activity of matter, or in the degrees of motion of which 
 the several parts are capable; but there is no such thing 
 as absolute incapacity of motion ; no such thing as abso- 
 lute and entire rest. For the truth of (his, an appeal is 
 made to the power, pressure, and dissolving operation of 
 the most inert and stupid portions of material substance. 
 An appeal is made also to the activity of the most stupid 
 parts of matter in the composition of vegetable prodnr. 
 tions. What regular industry do the solids and fluids 
 exhibit In the formation of a common vegetable ? The 
 march of each particle to its destined post is with firm and 
 philosophic step, with constancy and physical zea!. There 
 is no such thing as dead matter; nil is alive, all is active 
 and energetic. The rays of the sun fructify the earth, and 
 these are considered among the portions of dead matter. 
 These rays, however, are so active as to travel ninety-fite 
 millions of miles in the space of seven minutes and a half; 
 a celerity of motion which substantiates, beyond all con- 
 tradiction, their essential power and activity. Every fact 
 in the physical world forces conviction in the human 
 mind, and proves the energetic nature of the material 
 system. An investigation of the properties of matter, a 
 full devclopcment of its modes of operation, would lead 
 to the most salutary consequences, by instructing man in 
 regard to his true predicament in nature, and reconciling 
 him to his fate. To corroborate the ideas which have al 
 rea('y been suggested upon this subject, the following 
 strong and philosophic reflections are taken from an ano- 
 nymous pamphlet, entitled, " An Essay on Matter :'* 
 ' All matter is possessed of lite, spirit, action, or motion. 
 Vi'liat is called inanimate matter, owes its motion or life 
 no more to the elements than what is acknowledged to 
 be animate. This elementary influence presupposes the 
 animation of bodies ; for as these cannot move without 
 that influence, so neither can that influence where there 
 is no life. To say that the elements alone give motion, 
 is to say that (he elements give life, which is denying aa 
 
'60 Pni.NCIFt.ES OK NATURE. 
 
 universal agent, or making him appear to act more br 
 intermediate agents ihan philosophy will allow. No one, 
 I presume, il| doubt the independent motion of matter 
 in that form which we name animal at least (hat it is as 
 independent as man : we allow animals lo be a composi. 
 tion of matter without a soul, yet we alloiv Ihem (o be 
 possessed of the principle of motion. It is from this mo- 
 lien solely that we allow them to be possessed of lift- ; lop 
 there is nothing beside that can or docs influence the mind 
 to make ii aiscnl to this truth, ih.it animals have life; and 
 it is from the different combinations of motion and matter 
 that we f..rm our ideas of the different kinds of animals. 
 It is tlien from motion, and nothing else, that we judge of, 
 and allow matter of a particular kind of composition to 
 b? possessed of the living principle; the same evidence 
 must have the same weight in every orher kind of rompo. 
 ition. Wherever motion is discoverable in matter, be 
 thefoimof it what it may, we must acknowledge it to 
 entertain the living principle; but ii may be said, that 
 though motion be an evidence of life in matter of certain 
 forms, and where the motion is of certain kinds, yet mo. 
 tion of every kind will not prove the existence of life in 
 matter of every form. The absurdity of supposing a 
 cnput mcrtuum must appear to every one who considers 
 the connection and dependence which exists in all bodies 
 upon each other, the motion which this connection sup. 
 poses, and life which motion evidences. There is a. per. 
 petual exchange of matter with matter of every form. 
 The animal creation, for instance, is constantly exchang. 
 ing parts with tlic earth and its atmosphere. If the matter 
 composing animals be animate, and that of the earth in- 
 animate, how can these be united? This would be to 
 suppose that two oppositcs could exist in one body; where- 
 as it is the nature of opposite! to recede from each other, 
 and nothing can be greater opposites than life and death. 
 I'hfl independent motion of matter in thr.t form called 
 vegetable, can be as little doubted as in animal. Storm*, 
 earthquakes, fires, floods, do not cause vegetation any 
 more than they do generation in animals. The natural 
 or preternatural motion of bodies, no more contributes to 
 ihe motion of matter in vegetables than in animals; they, 
 
 PRINCIPLES OF NATURE. 101 
 
 like us, receive only the natural and gentle influence of 
 the elements, and thereby mark a link in that chain whica 
 connects all matter, and which is the harmony of creation. 
 \Ve shall be more particular in speaking of motion in \e- 
 getables, when we conic to treat of the nicer operation of 
 matter in that action which we rail thinking. We come 
 now to speak of the motion of matter in those forms where 
 it is less observable upon a superficial view of tilings; 
 but where, upon a nearer view, it is not less evident than 
 in either of the other forms mentioned. Whoever doub's 
 the motion of matter in the form of a stone, let him take 
 the trouble to look upon the lirrt rock in his way, and be 
 will see its surface mouldering. Whatever decays must 
 be replenished, for matter cuunot waste. Stones, then, 
 (live to and receive matter from other bodies. Circulation 
 is a very perfect motion. Will any one assert, that the 
 motion of giving and receiving of it* substance docs not ex- 
 ist in the stone, with only that assistance which, in common 
 \\ithusand animals, it receives from the elements? The 
 motion of matter in the various forms of minerals is more 
 observable as it is more lively. There is a constant fluc- 
 tuation of matter in all mineral bodies. When miners 
 cijien a mine, and do not find the ore they are in pursuit 
 of in the quantity which they expected, they say the mine 
 is not ripe, and close it up again that the metal may have 
 timeto.grow. If matter have not a vital principle, then 
 have I the power of creating. The bulk of my form is in. 
 creased by the matter which, in the action of eating, in- 
 spiration, and absorption, I add to myself. If this matter 
 have not the principle of life, how can I make it partake 
 of me, and thereby partake ol'liiV ? Can I unite dead and 
 living things, or can they be united in me? Chymists tell 
 us, that the union of bodies depends upon the af.iniiy, i. e. 
 the likeness which matter in one form has to matter in 
 another form, and tell us no farther. We have before 
 mentioned the different kinds of union produced by alii- 
 nity the perfect and imperfect; but what gives the qua- 
 lity of the union and preserves the existence of the com- 
 pound? It is the living principle in one body, inclining it 
 to associate with the living principle in another body. 
 Without this living principle, that inclination which sup- 
 poses motion, could not exist." 
 PJ 
 
1(32 
 
 PRINCIPLES OF NATURE. 
 
 The above obsrrvMions exhibit, with philosophic clear* 
 ness, the nature and property of matter. It is by a con- 
 stant recurrence to the operations of the material world, 
 f that man will be able to discover those solemn and im- 
 portant truths on which his happiness if founded. Our 
 bodies are composed of the elements, compounded and 
 organised by the skill and energy of nature ; from this 
 organization certain consequences necessarily result; com- 
 position, decomposition, and recompositiun, are esta- 
 blished, in the order, and supported by the laws of physi- 
 cal existence. The materials which are employed in any 
 -pecific composition, possess inherent and indestructible 
 qualities; but the result may be augmented, and power 
 increased, by organic construction. Thus, for instance, 
 matter in its most simple form, ma) 1 , perhaps, be destitute 
 of intelligence ; but when combined and modified in the 
 form of a man, intellect is a uniform consequence. It is 
 impossible to say how far the properties or qualities of 
 matter may extend in a simple and uncompnunded state. 
 It is impossible, from the want of communication, to 
 i. (Turn or deny, with absolute certitude, relative to the 
 eternal essence of the particles of material existence. 
 There must be, in the essence of matter, a rapacity, when 
 combined in certain forms, to produce specific results. 
 The principle of life must be essentially inherent injhe 
 whole system and every particle thereof; but to attrij ute 
 to each particle a specific kind of life analogous to that 
 which is discovered in large compositions of matter, can- 
 not, perhaps, he warranted by the knowledge or ex- 
 perience of nature. In all the specific modifications of 
 life, disorganization, or death, is a universal law ; but 
 the universality of this law, among specific combinations 
 upon the earth, cannot, perhaps, be extended to the 
 earth itself. The analogy is broken when we go from 
 individuals or particulars to generals or universal*. But 
 more of this hereafter. It is by (he laws of motion that 
 combinations are formed, it is by the same laws they are 
 dissolved. Motion is an essential property of universal 
 existence. The following paragraph upon this subject, 
 is taken from the System of Nature, a powerful workj 
 translated from the French of the celebrated and philo- 
 \ lopbic Mirulautl : "Everything in the universe ii in 
 
 PRINCIPLES OF MATURE* 10' 
 
 motion; the essence of nature is to act, and if we con- 
 sider attentively its parts, we shall see that there is not a 
 particle that enjoys absolute repose. Those which ap- 
 pear to us to be deprived of motion, are, in fact, only in 
 relative or apparent rest ; they experience such an imper- 
 ceptible motion, and so little marked, that we cannot 
 perceive the changes they undergo. All that appears 
 to us to be at rest, does not remain, however, one instant 
 in the same stale. All beings are continually breeding, in- 
 creasing, decreasing, or dispersing, wilh more orls dul. 
 ness or rapidity. The insect called Ephemeron is produced 
 and perishes the same day; of consequence, it very ra- 
 pidly experiences the considerable changes of its being. 
 The combinations formed' by the most solid bodies, and 
 which appear to enjoy the most perfect repose, are de- 
 composed, are dissolved in the course of time. Th 
 hardest stones are by degrees destroyed by the contact of 
 air. A mass of iron which time has gnawed into rust, 
 must have been in motion from the moment of its forma, 
 tion in the bowels of the earth, until the instant that we 
 tee it in this state of dissolution." (Mirabaud'i System 
 of Mature, vol. \. page 42.) A philosophic investigation 
 into the laws of nature, would probably furnish a pretty 
 clear solution of all the phenomena of the intellectual 
 wor'd. A certain portion of matter, organized upon a 
 certs -i specific plan, produces in the animal we deno- 
 minate man, all the energetic and astonishing effect! of 
 mind. A question has been stated among speculative 
 metaphysicians, whether it be not probable that the earth 
 and all the higher spheres of existence in the planetary 
 world, are possessed of strong intellectual powers? In- 
 deed, this conjecture has been carried so far as to com- 
 bine the whole of material existence, and attribute to 
 it all the properties, qualities, and powers of intelligent 
 life. NATURE is considered as possessing a central power; 
 a brain, or cogitative faculty, whose operations on ft 
 higher scale, are supposed to be analogous to the brain or 
 thinking faculty of man. And this, perhaps, would b 
 the most philosophic method by which to arrive at tbt 
 idea of supreme intelligence, or the governing power of 
 tUa universe. But whether the planets in their individual 
 
I 
 
 PBIMCIpfcfS OK NATURE. 
 
 entity be considered as intollcctual beings, or whether 
 nnluie in its aggregate combination ba thus coii^ ! i 
 
 BB 
 
 ritlNCIFLES OF NATURE. 185 
 
 arc so justly to be attributed to these two groat sources of 
 all -existence. To suppose an infinite scries in the prin- 
 ciple of causation, exhibits nothing more than a feeble 
 Cllort of (lie mind, to get clear of a metaphysical diflicully. 
 The last point llut is discovered, includes in it 411 equal 
 necessity of discovering another point, on which the last 
 may depend for its existence. The links in this chain 
 would become innumerable, its length infinite, and, after 
 all, the dilTiculty remain as great u ever. 
 
 Thii doctrine concerning the origin of motion, and of 
 giving a solution to the subject by means of an infinite se- 
 ries in tho principle of causation, can never satisfy the 
 mind that is seriously in quest of a first point, or essen- 
 tial spring of every action ; in short, it is nothing better 
 than the story of the Indian, who placed the earth upon a 
 turtle's back, and afterward declared, that the turtle 
 stood upon nothing ; the fact is, man is independent in 
 liismind; it is the essence of his nature to act, and he 
 feds, or ought to feel, that he is not the slave of any of 
 the phantoms of superstition, or the line-spun reasoning!, 
 of metaphysical philosophers. In a moral point of view,! 
 the doctrine of nocessily is still more objectionable, an<| 
 goes to the destruction of ill human merit, and with it tho 
 dignity of the human character. If man be a mural 
 clave, his actions, in relation to himself, are neither good 
 nor bud; he is impelled by an irresistible necessity, and' 
 can no more injustice be punished for his conduct, than 
 a cannon ball which is propelled forward by the expia- 
 tion of gunpowder, can be punished for taking off a 
 man's leg. The one, upon the doctrine of necessity, is at 
 much a moral agent as the other, and punishment, in 
 both cases, equally absurd. It is essential to the dignity 
 of man, that he be free and independent, both morally 
 and politically. Political slavery is not more derogatory 
 to tho human character and human energy, than mornj 
 slavery. They both sink and brutalize mankind ; they 
 both have n tendency to diminish his efforts and destroy 
 his active zeal in the causo of virtue. It is essential to 
 the true and elevated character of an intellectual agent, 
 that he realize the strength of his powers ; tlml he be con- 
 fident in hii titergii't ; that be hold ia suitable contempt 
 
166 PRINCIPLES OF X VTURK. 
 
 every species of moral and political despotism. Tlii* sen- 
 timent will raise liim from a degraded condition, and form 
 him into the stature of a perfect man in the glorious sys- 
 tem of nature. 
 
 CHAP. XXV. 
 
 Commencement oflJie Xinclcenlh Century ; Christianity ; 
 Deism; lifuson ; Science; I'irtue; Happiness. 
 
 The nineteenth century opens to the human race with 
 prospects of a most extraordinary and astonishing nature, 
 jt is impossible, at this moment, for the human mind to 
 contemplate the past, and anticipate the future, without 
 yielding to the mingled emotions of regret and joy ; w ith- 
 out porceiving iUelt to be alternately agitated with senti- 
 ments of misery and happiness. The commencement of 
 a new century necessarily revives the idea of a recursive 
 view of those great events xvliich have had the most power- 
 ful influence, and produced the most important changes 
 in the condition of human society. The history of man- 
 kind has, in general, consisted cither of uninteresting de- 
 tails, or a frightful picture of universal carnage and mili- 
 tary ferocity. During the last century, however, some- 
 thing more valuable and important has been combined with 
 a mass of historic matter, and amidst the unjust and de- 
 structive wars which the poison of monarchy is still gener- 
 ating in the very bosom of the community, there is to be 
 seen, a splendid display of those philosophic principles 
 which sustained the universe, and direct the operations of 
 the physical world ; of those moral axioms which are es- 
 sentially interwoven with intelligent life, and by which it 
 is rendered susceptible of universal amelioration ; of those 
 political laws whose essence is at war with tyranny, 
 and whose final elfrcts will shake to the centre the 
 throne* of the ecrth. It has been during the last cen- 
 tury, that these things have been accomplished ; the force 
 of intellectual powers has been applied to the developi;- 
 nieut of principle, and the combination of human labour 
 alie.idy constitutes a colossus, against which the storms of 
 unequal and aristocratic governments may dash iu vain. 
 
 PRINCIPLES XATURt. 
 
 167 
 
 The art of printing is so universally known, or rather the 
 knowledge of it is diffused in so many countries, that it will 
 henceforth be impossible to destroy it. The present mo- 
 ment exhibits the most astonishing i fleets of this powerful 
 invention in the hands of nations, by that universal diffusion 
 of principle and collision of thought, which are the most 
 substantial guarantee of the future scientific progress of 
 the human race. An efl'eatual stand has been made, and 
 resuscitated nations at this moment bid deGance to the 
 double dftspotism of church and state. The nineteenth 
 century opens with lessons awfully impressive upon kings 
 and tyrants ; with lesson?, the truth of which has already 
 penetrated into the sacred recesses of ecclesiastical wicked- 
 ness, and spiritual domination in high places. Ameiica. 
 France, Switzerland, Italy, Holland, Germany, and Eng- 
 land, are in a high slate of intellectual fermentation. If the 
 government in some of these countries acts in opposition 
 to the spirit of improvement, this circumstance will con- 
 stitute only a partial drawback on the rapidity of the pro- 
 gress ; the general agitation is national, the power of 
 thought has become vastly impulsive in all these countries. 
 The printing press is operaiiitg, and if it be in some mea- 
 sure restrained, it will, nevertheless, gradually undermine, 
 .ind eventually subvert the thrones of civil despots, and 
 teach the hierarchy of every country, that the time is fast 
 approaching in which, if they pretend to speak in the name 
 of heaven, they must exhibit unequivocal proofs of their 
 celestial authority ; it is this pretended intercourse with 
 heaven, that has subverted every thing rational upon earth. 
 Upon this subject, an.l in de.-cnbing the fatal effects of 
 fanaticism, the following passage from an original and ec- 
 rentric writer ought to be quoted. The passage eihibitt 
 in strong colours the indiscriminate folly and mad enthu- 
 siasm, of which ignorant and uniustructed man is sucep- 
 tiblp. " It has been the constant practice, for moral doc- 
 tois or teachers, to pretend to a new facully of mind, cal- 
 led inspiration, or communication with supernatural pow- 
 er; this is practised by priests, in all parts of the world, 
 from the Lapland Magi to the civilized Pope; and if it 
 was not an insult to good scnp, to attempt, with argu- 
 ment, the refutation of such absurdity, I would observe, 
 
1C9 PKI.VClfLES OF XATUKC. 
 
 that Inspiration, in proportion as it approaches and identi- 
 fies with Deity, the common source, the diversify of it 
 streams or opinion is augmented : the inspired catholic ab- 
 horsfhe inspired prole-taut, this the inspired Jew, the Jew 
 the inspired Mahometan, and when these bedlamites break 
 loose, their victims burn each other at oppo.-ite piles, des- 
 pisiiii; that inspiration in others, which they rage with 
 thorns' Ires. 
 
 " J know but one remedy for this moral pe.-tilenceof su- 
 perstition, which is, to assemble the inspired idiots of all 
 countries, that the view of their contortions, convulsion;, 
 and delirious ravings, in the presence of each other, might 
 exhibit the portraiture of folly in so strong a light, that 
 reason would brmt her sides with laughter, and judgment 
 must be restored." Revelation of Nature. 
 
 The mei-k and humble character of Christianity in its 
 origin, the fanatic zeal of its partiz.ins, and the pretended 
 renunciation of worldly grandeur, led to a conclusion, that 
 every attempt of uniting with political tyranny would be 
 pointedly discarded by the votaries of this new and super- 
 natural religion. The subsequent history of the Church 
 has, however, placed an indelible stamp of error upon this 
 opinion, and proved that the intimate associates of the ce- 
 lestial Jesus were willing also to become the associates of 
 terrestrial lord*, for the purposes of acquiring the support 
 and strength of tyrannical governments. Those who de- 
 clared that their kingdom was not of this world were soon 
 discovered to be willing to unite with the kings of the 
 earth, justly considering that earth and heaven united 
 would be competent to every object, even the subjection 
 and slavery of the human race. Such was, in a high de- 
 gree, the effect when Christianity was embraced by the 
 strong arm of the Roman government. This holy religion 
 at first sought for simple protection from the mistress of 
 the world; but 'no sooner was this accomplished than a 
 uew and more impulsive desire was perceived to be th 
 ruling tentiment of the Church, and it claimed from the 
 civil power toleration in all religious and ecclesiastical 
 concerns. This new furcess was followed with a new 
 exhibition of ambitious views, and the open disclosure of 
 * bolder confidence in the ultimate triumph of the then in- 
 
 PRINCIPLES OF NATURE. 189 
 
 fant Church of Christ. Spiritual domination, and the rul- 
 ing of nations with absolute despotism, which at first con- 
 ititutcd no part of the feeble hopes of ChVistian believer', 
 was at length attempted, and the success of the attempt 
 was completely satisfactory to the most ardent hopes of 
 the new hierarchy. Thus it was that the meek, (he humble, 
 and the poverty struck followers of the meek and humble 
 Jesus wen? transformed into what sectarian secession has 
 since denominated the scarlet -;hore seated upon the throne 
 of the Ccsai-3. This event was followed by many centuries 
 of Christian barbarism, in which tlie spirit and principle of 
 the Gospel triumphed over and subverted every species of 
 science, and buried beneath its despotic weight the intel- 
 lectual energies of the intelligent world. This long period 
 has been justly denominated the night of ignorance, and 
 may, witU equal propriety, be denominated the pure and 
 uncontaminated reign of the Christian religion; because 
 it was at that period that the authority of the Church was 
 complete, and the civil power was subjected to its absolute 
 will ; because at that time the ecclesiastical dominion was 
 believed to be essentially incorporated with the purest di- 
 rections of the founder of that holy religion; and because 
 every subsequent secession has, In the estimation of the 
 mother Church, been considered as a damnable heresy, and 
 an awful departure from the true faith. These secessions 
 from the original Church .have constituted a cause which 
 has been gradually operating for the amelioration of the 
 human species, and which must ultimately terminate in 
 the triumph of reason over the compound despotism of the 
 world. The Church of Christ received its death wound 
 by the conduct of two bold and fanatic leaders of the two 
 grand sectaries which first protested against the unqualified 
 authority of the Roman Catholic Chuich. Luther and 
 Calvin, with more fervent zeal and holy piety than those 
 whom they opposed, nevertheless laid the foundation of 
 subsequent events, calculated to overturn every species of 
 ecclesiastical dominion, and bury in one common grace 
 the various branches of celestial tyranny which for many 
 nges had held the world in bondage. The spirit of sect- 
 ari-m spread itself far and wide, dividing and diversifying 
 the opinions of the Church ; and each new sectary seemed 
 
170 PRINCIPLES OF NATURE. 
 
 to be endowed with a new portion of that rancorous ma- 
 lignity which has so universally maiked the conduct of 
 those whose pride and folly have led them to conclude that 
 they spoke in the name of heaven, and were the favourites 
 of the Most High. Such sectarian altercations, however, 
 were destined eventually to destroy each other. Men of 
 contemplative minds began at length to suspect the divine 
 originality of a religion which branched itself into so many 
 different species of doctrines, and generated amongst its 
 professors endless wars. Another consideration still more 
 powerful accelerated the progress of moral improvement, 
 and constantly diminished the force of attainment toward 
 the Christian system. Every new sett discarded some of 
 the absurdities of that from which it had separated, and 
 passed a general sentiment of condemnation upon all those 
 who were in the rear of this long and religious train. 
 Luther and Calvin hurled their religious thunderbolts 
 against the power and absurdtenets of theChurch of Rome, 
 and especially against the Pope, by whom this Church 
 was governed. The Armenians, the Arians, the Socinians, 
 and the Universalists, successively followed with a purify, 
 ing hand of reason, pruning and lopping off the decayed 
 branches of the old theological tree, approaching still . 
 nearer to the source and principles of nature, till at length, 
 by regular progression, the human mind discovered that 
 moral principle was placed upon a more solid foundation 
 than the reveries of sectarian fanaticism. It has been in 
 this manner that some portion of society has once more 
 obtained a true idea of the religion of nature, or of that 
 which may be denominated pure and simple Deism. 
 
 It is this religion which, at the present period of the 
 world, creates such frightful apprehensions in the house- 
 hold of faith, and threatens to shake to the centre the 
 chief corner-stone on which the church is built. These 
 apprehensions arc daily disclosed by Christian professors, 
 ami they depict, in such strong colours, the fatal effects 
 of Deism, that ignorant fanaticism believes it to be an 
 immoral monster, stalking with gigantic strides over the 
 whole civilized world, for the detestable purpose of pro- 
 ducing universal disorder, and subverting all the sound 
 principles of social and intelligent existence. Such are 
 
 PRINCIPLES OF NATURE. 171 
 
 the horrid iileas which the enemies of this pure and hohr 
 religion are everywhere propagating amongst their cre- 
 dulous and deluded followers. This circumstance ren- 
 ders it nece^ary that the true idea of Deism be fairly 
 stated, thai it may be clearly understood by those whose 
 minds have hitherto been darkened by the mysteries of 
 faith. Doism declares, to intelligent man the existence of 
 one perfect God, Creator and Preserver of the Universe; 
 that (he laws by which he governs the world, are, like 
 liimst-lf, immutable; and of course, that violations of 
 these laws, or miraculous interference in the movements 
 of nature, must be necessarily excluded from the grand 
 system of universal existence; that t!ic Creator is justly 
 entitled to the adoration of every intellectual agent 
 throughout the regions of infinite space ; and that he 
 alone is c-ntitlcd to it, having no co-partners who have 
 a right to share with him the homage of the intelligent 
 world. Deism also declares, that the practice of a pure, 
 natural, and uncornipled virtue, is the essential duty, 
 and constitutes the highest dignity of man ; that the 
 powers of man arc competent to all the great purposes 
 of human existence; that science, virtue, and happine", 
 are the great objects which ought to awaken the mental 
 energies, and draw forth the mural affections of the 
 human race. 
 
 Tiicse arc some of the outlines of pure Deism, which 
 Christian superstition so dreadfully abhors, and whose 
 votaries she would willingly consign to endless torture. 
 !5nt it is built upon a substantial foundation, and will 
 triumphantly diffuse happiness among the nations of the 
 earth, for ages after Christian superstition and fanaticism 
 have ceased to spread desolation and can age through the 
 fair creation of Clod. 
 
 In surveying the history of man, it is cl jarly discovered 
 that the miseries and misfortunes of his existence are, in 
 a high degree, the result of his ignorance and his vices. 
 Ignorance renders him savage and ferocious ; while 
 science pours into his mind the benign sentiments of hu- 
 manity, and gives a new colouring to his moral existence. 
 Reason, which every kind of supernatural theology ab- 
 hors reason, which is the glory of our nature, U destined 
 
 Q* 
 
172 PRINCIPLES OF NATURE. 
 
 eventually, in (he progress of future nges, (o overturn (lie 
 empire of superstition, ami erect upon its ruins a fabric, 
 ugainst which the storms of despotism mny heat in vnin ; 
 against which superstition may ruck her vengeance with- 
 out effect; from which she will be obliged to retire 
 in agonizing tortures. It has been the. opinion of some 
 honest and intelligent minds, (hut (hn power of intellect 
 is inadequate to the murul and political emancipation of 
 man. This opinion, though sometimes it is found to be 
 operative upon benevolent hearts, seems, however, to be 
 at war with the intellectual structure of our existence, 
 and the facts furnished by modern history. Jn the great 
 question which relates to human improvement, the cause 
 which is productive of thought, cannot, in nny high de- 
 gree, be included as influencing the final deci-ion. It it 
 probable, however, that the opinion which refers in- 
 tellect to organic material combination, would favour 
 most an unlimited improvement of the human species. 
 If thought be an effect of matter finely organized, and 
 delicately constructed, the. best method of augmenting its 
 power would be, to preservu the whole human system in 
 (ho most pure, regular, und natural mode of operation. 
 Parents und instructors, in this rcsprcl, are capable of 
 doing great injury, or of producing must important be- 
 nefits to future ages. 
 
 Tin; science of the world has been, in some measure, 
 diminished by tho propagation of an opinion, (hat there 
 nre only a few human beings who are possessed of what 
 is called genius, to the exclusion of all the rest. This 
 looks too much like mystery, and seems to include in it 
 the idea, that mind Is sent from heaven, to occupy for u 
 short time a miserable and material tenement, and then 
 return. to its native home. It ought to be recollected 
 that earth is the abode of man, and that of this tlie mate- 
 rials of his existnnco are composed; all are rojliii-d to 
 this place of residence ; and to the amelioration of sen- 
 sitive and intelligent life all his labours ought to be 
 directed. He should learn to respect, and not despiso 
 his reason. He should learn to consider moral virtue as 
 the greatest good, as the most substantial joy of his 
 existence. In order, however, to be eminently good, a, 
 
 OF NATURE. 
 
 fall scope must be given to the operation of intellectual 
 powers, and man must feel an unqualified confidence m 
 his own energies. The double despotism of church and 
 stale has borne so hard upon human existence, that 
 man is sunk beneath its dreadful weight ; but resus- 
 citated nations are about to teach kings and tyrants a 
 lesson awfully impressive, in regard to the destiny which 
 awaits the aggregate injustice of the world. lite per.od 
 is at hand, in which kings and thrones, and priests and 
 hierarchies, and the long catalogue of mischiefs which 
 they have produced, shall be swept away from the face 
 of the earth, and buried in the grave of everlasting de- 
 itruction.- Then will arrive the asra of human felicity, 
 in which the heart of unfortunate man shall be consoled; 
 then will appear the moment of national consolation, and 
 universal freedom; then the empire of reason, of science, 
 and of virtue, will extend over the whole earth, and 
 man, emancipated from the barbarous despotism of anti- 
 unity, will assume to himself his true predicament in na- 
 ture, and become a standing evidence of the divinity of 
 thought und the unlimited power of human reason. 
 
 CHAP. XXVI. 
 
 Philosophical Immortality. 
 
 " See matter next, with various life cnilu'd, 
 Press to ono centre still tlie funeral good. 
 Son dyinjc vegetables lite sustain, 
 Sec life dissolving vcgetntu again : 
 All forms that perish other forms supply, _ 
 By turns we catch tlie vital brealh, and die. 
 T.Ike bubbles on the sea of matter borne. 
 They rise, they break, and to that sea return. , 
 
 POPE'S ESSAY ox MAM. 
 
 THE subject of a future life, has, in every age and 
 country, in a greater or less degree, engaged the atten- 
 tion of man. That strong sentiment by which we arc 
 attached to life, has given to human sensations a most 
 powerful impulse, and induced us to overleap the boun- 
 dimes of the visible world, and seek, in unknown or BOB- 
 Q 3 
 
17 * rRiscirLEs or NATURE. 
 
 existent countries, the continuation of that existence which 
 
 xprrionce taught us, it was necessary to abandon here. 
 
 Tho diversity of opinion which has prevailed upon 
 Mis subject, shews the difficulties which in some measure 
 ;!i-c essentially connected with the nature of the inquiry. 
 ! he strong and active impulse which binds man to his 
 personal identity has led to extravagant conceptions 
 concerning the means of his preservation, and the new 
 modes of existence, which, in the succession of age?, he 
 imagined he was destined lo experience. Religious fana- 
 ticism has indulged itself in the most unguarded manner, 
 and enlisted heaven, earth, and hell, on its side, the better 
 10 accomplish its purposes; while philosophy, disgusted 
 with the wild vagaries whfch religious imposture "every 
 where presented, seemed lo incline to the opposite ex- 
 treme. A contest commenced which has not yet termi- 
 nated, and which presented alternately to the hopes and 
 fears of man, the means of satisfying the one, and of de- 
 stroying the olhtr. Heal consolation, however, was not 
 furnished (o the human mind by the virulence of their 
 diversified discussions. It was to be expected, in a case 
 c-: -barrassed with so many difficulties, that speculation* 
 would be endless, and decisions extremely variant. A* 
 it commonly happens that people see more gliosls and 
 spectres i:i the dark than in the light, so in the present 
 rasi", the eagle eye of superstition saw, or pretended to 
 w, in the distant ages of futurity, and in the strange 
 countries to which cvcry.iKtelligcnt being was haslenini, 
 all Ihe peculiarities and local ciicumstaccps, which would 
 l.treafter encircle the life of man. Tin ones were erected, 
 mat hie scats prepared, pump and splendour in abundance, 
 the portion of that select company, whose ardent 
 and fanatic hopes gave them a full assurance of a tri- 
 tiaiphant entry into the mansions of eternal j;lory ; while, 
 on the other hand, the hot, sulphurous, and infernal 
 abodes, presented to the vicious and panic struck mortal, 
 the dreadful considerations which stand connected with 
 the idea of endless torture. Philosophy viewed the 
 frantic ravings of religious enthusiasm with a mixid 
 fcntiment, composed of compassion and disgust. She 
 soyght in the constitution of nature, for the disovery 
 
 PIUSCJFLE5 OP NATURE. 
 
 of fome soiid truths on which intelligent man might 
 repose his exigence, without fear and without trembling. 
 The progress of thought upon this subject, has excited in 
 superstitious minds, the most rancorous sentiments of 
 malignity ; opprobrious epithets r.ave been let out in 
 abundance, merely because reason laboured to discover, 
 .dd declared that it had in some measure discovered the 
 real connection between man and nature. The terrific 
 idea of annihilation, still hovered around the dreaming 
 s bodes of fanaticism, and the most substantial and phi- 
 losophic truth, which a knowledge of nature presented 
 to man, became the ground of a most personal persecu- 
 tion and enirnoincd malice. Theology, however, fre- 
 quently exhibits her weakness by condemning in others, 
 what might with great justice be charged to her own 
 account. If we advert for a moment to the sacred 
 writings of the Jews and Christians, the folly of their 
 high pretensions to a superior immortality will become 
 very visible. The Old Testament furnishes no informa- 
 tion relative lo the subject of a future life. Dustlhuu 
 art, and ii^ta dint than fhalt return : man has no pre- 
 fw'aente alure a bea<l, as the one dietli so dicth the other, 
 ate phrases contained in the Old Testament ; and arc 
 sweeping cl-i-ises against every hope of a future life, so 
 far as s'ucli hope is founded upon this part of revealed 
 religion; but it will be said, that the gospel has brought 
 life and itnn:t>rtality to light, and on this account rises 
 in its claim* to respect above the contemptible mate- 
 rinlism of modern philosophy. It is true that the New 
 Testament speaks of a future life ; of heaven and hell ; 
 of the resurrection of the dead, &c. but it is necessary 
 lirst to prove the truth of this part of the system, before 
 substantial deductions can be drawn in favour of anjr 
 species of immortality. It is very easy to make naked 
 and unsupported assertions, but unless the reason and 
 evidence of the thing accompany these assertions, they 
 are good for nothing. Paul, speaking of the human 
 body, and of the resurrection of the dead, says, It it 
 st:n a natural butty, and it is raised a fpiritual hotly : by 
 what kind uf chymical process it is, that matter ii to 
 become spirit, must be left to Paul and other spiritual 
 chj mists to determine. 
 
178 PRINCIPLES OF .VATUKB. 
 
 The physical universe presents to the human under- 
 Handing a tr.uid ai.d important spectacle of contempla- 
 tion, in which the whole and the parts are essentially 
 ami jnd-.'strnctibly connected. There- is no such thing 
 asihiui ort in a spiritual or metaphysical tangent ; every 
 thing is bound by eternal laws to pass through the 
 roline of its successive modes of existence; through tho 
 processive chances to which the laws of matter aiul mo- 
 tion have destined it. There are tivo species of philo- 
 sophical immortality; first, the immortality <>l matter, 
 in i:s essential nature and character ; and secondly, tin- 
 immortality of sr;r :ition in the aggregate mass of sensi- 
 tive and intelligent life. These two perceptions must 
 form the basis of every thing comprehensible npmi this 
 fubject. The first needs no particular explanation, as 
 the truth of the axiom, thai something can never hscmne 
 nothing, is now generally admitted to be true; but the 
 second idea ought to be rendered more intelligible. 
 The opi:ii-ns upon this subject have always supposed 
 the existence o!" a spiritual, immaterial, and imlcslriicri. 
 ble soi:l, which was capable of making its escape ilirongli 
 theberfy, and passing in a light and airy manner through 
 the atmospherical region;, spending an unconfined arid 
 uncontrollable existence in a manner inconceivable by our 
 gross senses in their present condition. The doetri'ne of 
 transmigration is a branch of this system, and supposes 
 that the souis of men may pass into other animals of an 
 inferior kind, and reside there for a given time, by way 
 of atonement lor past crimes. These ideas ot intel'loclual 
 transition, of solitary and distinct spirituality, are 
 among those theological departures from philosophic 
 truth, which reason has to deplore, and which have re- 
 tarded, in a very considerable degree, the progress of 
 knowleJgo. ft is in vain for man to deceive himself ; a 
 knowledge of his true condition in nature, and his rela- 
 tionship with all existence, will furnish a consolation far 
 superior to all the theological reveries of antiquity. 
 Matter is every where in motion; it is matter and mo- 
 tion, or the laws of the material world, by which innu- 
 merable sensitive and intelligent,- creatures arc succes- 
 lirely modified and disorganized. The rotation is eternal, 
 aud all the parts of nature may in time pass through the 
 
 or VATVRS. 177 
 
 iructures of animal existence, and partake of the capa- 
 city of enjoying pleasure, or suffering pain. In this w^ar- 
 fare there is no discharge ; an undying succession, an im- 
 mortal mutation awaits the existence of every living crea- 
 ture. Nothing is durable in regard to modification or 
 identity. In short, nothing is immortal but matter, ill ; 
 combinations, and results, to wit, sensation and intellect. I 
 But it is easy to perceive, that the continuation is specific / 
 and not personal ; that man is destined to pass through 
 an infinite diversity of predicaments, partaking at all times 
 of the immortality essential to matter, end the perpetuat- 
 ed immortality of sensation in successive forms of ani- 
 mal existence. That this idea, so far from terrifying hit f 
 mind, should furnish it with instinctive lessons of sympa- 
 thy, justice, and universal benevolence. If it should be 
 objected here, that this is not the immortality to which man 
 is so strongly attached, the answer is obvious, he must b 
 irconciled to that kind of immortality which nature pre- 
 pares for her children, and which diffuses through the in. 
 tclligunt world a sentiment of equality, terrifying to every 
 species of spiritual or political aristocracy. It has fre- 
 quently been said, tiiat the ardent wishes of the human 
 mind, in regard to immortal existence, furnish strong pre- 
 sumptive proof in favour of retrospect identity ; but this 
 rrror is visible upon the very face of the record. Thou- 
 sands of individuals most ardently wish to continue their 
 life here for ever ; but this furnishes no barrier against the 
 curtain approach of death and final dissolution of the body, 
 liun an nature is accustomed to wish for more than it can 
 obtain ; its wishes, therefore, can never be brought as the f 
 !.:andard of truth.' It might as well be expected that man 
 should become immensely rich, because he wished to be so, 
 n that he should immortalize his personal existence by the 
 extent of his desires in this respect. It is true, however, 
 that whatever does exist must continue to exist forever; 
 this assertion regards substance and not forms; forms con- 
 (inuully perish, but the essence of things is indestructible. 
 The ancient and orthodox idea is, that the universe, with 
 nil its component parts, was made out of nothing; and if 
 * Sou,- of the remarks Hi-rri.i contained, are teLco from the manu- 
 .-.< rij>. 01 c j'iulosophic friend. 
 
178 VR1XCIFLEJ OF XATUB.C. 
 
 *o, it mast remain nothing, for it most be of the es*nce 
 of which it was composed. It is a gross error, to ima- 
 gine that the eternal nature of things can be changed or 
 lotrcycd by the operation of any power whatever. The 
 groat nncJfincry of nature is governed by immutable lairs ; 
 it* motion< are the rrcult of its own internal energy. Hence 
 it may be inferred, that it is at once the caa=e and clf.-ct ; 
 the mode and the substance, the design and the execution, 
 and active and never ceasing operator. The existence of 
 man is essentially connected with this vast whole, and it 
 it impossible that h<> should ever detach any part of hira- 
 :r,f from t!ic immortal system, of w'nicb he forms com- 
 ; rnent ;>art. The interrelations of matter with matter, 
 are universal and eternal ; the essence of which man if 
 composed, will therefore eternise its reciprocal relation 
 with the vast fabric of material substance, which i pre- 
 tented to intelligent beings throughout the regions of 
 nice. A comprehensive view of the energies and rela 
 t:oc* of the material world, would, no doubt, shake (othe 
 ccu're the theological absurdities of antiquity ; but it 
 would letve to contemplative man the high consolation of 
 taring discovered from what source he originated, and to 
 if hat destination the unalterable laws of nature hare de- 
 votrd his existence. The highest intellectual joy consists 
 Jo Ine discovery of truth; a knowledge of this truth will 
 constantly tend to the practice of an exalted virtue; this 
 fvirt.ie will serve as the stable foundation of human hap- 
 ( )xne*s, the immortal gnarautee of the felicity of the intel- 
 ligent arrld. Reason anticipates a progress, which all 
 tUe powers of superstition can never arrest. Let roi-cn 
 then perform her faithful duty, and ignorance, fana'.icism, 
 ;>nd misery, will be banished from ths earth. A new i>e, 
 t.ic true millennium, will then commence : (be 'tamlard of 
 truth and of science, will then be erected among the na- 
 tions of the world ; and man, the unlimited proprietor of 
 .is o-.vn person, may applaud himself in the result of his 
 energies, and contemplate with ir.describable satisfaction, 
 the universal improvement and happiness of the human 
 rare. 
 
 THI 
 
 LIFE OF DAVID; 
 
 OB, Till 
 
 HISTORY 
 
 OP TD1 
 
 MAN AFTER GOD'S OWN HEART. 
 
 /,/,., gnu.- 7 ? ._.-? '*"* 
 
 Omoia 
 
 probate, bom . *. P 
 
 
PREFACE. 
 
 THE best of kings is a title which a Juhtion and seni- 
 lity have always conferred on the most contemptible, as 
 well as the most detestable tyrants; and the frequency of 
 its application to the object is ever in proportion as he is 
 undeserving of it Had the flattering sycophants of king 
 David been satisfied with applying to him this common- 
 place appellation, rational men who form their conclusions 
 from the result of general experience, would have inferred 
 only that he had been one of the numerous herd of bad 
 Princes who have oppressed mankind, and there would 
 have been nothing peculiar either in the fact or the in- 
 ference. But when the extremity of adulation conferred 
 on David the title of The Man after GoiTs oxn heart, 
 thinking men, who know the source from which such adu- 
 lation ever flows, arc prepared to expect, in the develope- 
 ment of his history, a character pre-eminently wicked, and 
 in this they are not deceived. 
 
 All historians of credit agree in describing God's chosen 
 people, the Jexs, at the most vicious and detestable of 
 mankind * ; their own historians confirm this character of 
 them, and the whole series of facts which constitute their 
 history proves it beyond the possibility of doubt. 
 
 Among the chosen People of God, the most depraved of 
 all nations, it is pretty certain that the worst and wicked, 
 est nan of that nation was David, the Man after GotTt 
 oan heart. The truth of this proposition will be abun- 
 dantly proved in the following short history. 
 
 * Tacitus describes the Jewish people as formed of the worst out- 
 casts of tlie surrounding nations, collected totfi-tlier by Moses, and 
 kept for ever separated from the rest of mankind by an opposition 
 of manners, nnd hostility of sentiment. Nam pasciraus quisque, 
 spretis rvligionibus palrlis, tributa et stipes illue congerebant ; und* 
 auctic JuJeorum res ndversus omncs alios hostile odium trans- 
 gress! in morcin t>orum, idem usurpant; nee quldquam prlus iia- 
 buuutur quam contemnere Decs, exuere patrlam ; parcutcs, Uberof, 
 fratrcs, vilia habere. Tacitl Hist. lib. r. 
 
 R 
 
ii PREFACE. 
 
 A question vill here naturally present itself, how the 
 Jews became so much more vicious anil depraved than 
 thrir neighbours : And to resolve that question, it will be 
 necessary to consider in what rcspecis their laws and cus- 
 loms differed from those of others. It will be found that 
 they differed mcst essentially from all other nations in the 
 world in two particulars : 1st. They had more religion 
 than any other nation; and 2dlv, they had more priests. 
 Olher nations among whom superstitious rites and cere- 
 ]):oni< : prevailed, were satisfied with practicing them on 
 solemn festival?, and occasionally on particular or im- 
 portant events; but the Je'.isi practised their superstition 
 incessantly, none of the common duties or ordinary func- 
 tions of life could be performed by them without a refer. 
 ei:ce to the rules of their superstition ; they were bound 
 to a strict observance of them whenever they cat, drunk, 
 or performed auy other of the natural functions *. 
 
 Other nations had a few priests dedicated to their Gods 
 or Idols, seldom exceeding a few dozen in a whole na- 
 tion + ; but the Jewish priesthood constituted a twelfth 
 part of the whole people, and claimed and exercised the 
 
 * Moses quo sibi in postcrum gcntem firmaret, novos ritus con- 
 liariosquc ceteris morlalibus indidit; proliina illic omuia, quo; apud 
 nos sacra ; rursiim conccssa apud illos, qu;c nobis inccsta. Scperati 
 tpuli.s, dhcrtti ciibilibus, projectissima ad libidincm gens, alienarum 
 cubit" abstinent, iiiter sc niliH illicitum, circumcidere gcnitalia insti- 
 tuere, uldiversltatenoscanlur. Tariti lli.-t. Lib. v. It is impossible 
 lo draw a more disgusting picture of a nation than tlus elegant and 
 correct hUtorian in describing the Jews. 
 
 + The Komans, tliough so numerous and powerful a nation, bad 
 but very few priests compared to the Jews. The augurs were at 
 first only 8, and in process of UMO were increased to 15. The aru- 
 spiecs were 12. The pontifices were at first but 4, and were after- 
 wards increased to 10. The flamines were but 3. The salii 12. 
 TIic feciales, who were 20 in number, though classed by authors 
 among the priesthood, were merely civil ofliccrs employed as herald* . 
 And the, vestals, ornuns of Kome,"were ouly 4 : altogether between 
 V> and GO. Vide Kennctt's Roinun Antiq. And yet Saint Austin, 
 l)c Civitate Dei, Lib. iv. cap. !,">, admits that the Romans were so 
 virtuous, that GoJ gave them the empire of the world, because they 
 were more virtuous than other nations; yet, will) true Christian 
 charity, he says, that they must nevertheless be damned as heathens. 
 We do not find that the priests of other enlightened nations of anti- 
 quity were proportionally much more numerous than among the 
 Romans. In England at present the number of the priesthood can- 
 
 iii 
 
 privilege of devouring a tenth part of the produce of th 
 country, without contributing any thing to its productive 
 labour *. And it is probable that the Jewish nation 
 alone, though but a miserable handful of semibarbarou* 
 savages, had more priests than the rest of the thru known 
 world collectively, and were consequently more vicious 
 and more enslaved than any other people. 
 
 .'Mankind have been too long duped by that universal 
 cent of priests, who, in their language, have ever affected 
 to couple religion and morality together, and to re-present 
 them as inseparably united, though the slightest attention 
 must shew that they are perfectly distinct, and a full ami 
 mature consideration of the subject must prove that they 
 are even extremely opposite. They well knew that man, 
 in the most abject state of mental degradation to which 
 superstition could reduce him, must still acknowledge the 
 force and excellence of virtue and morality, and must per- 
 ceive their necessary tendency to promote his welfare ar.il 
 happiness. They well knew how useful to their own 
 views and interests it would be to persuade !ii;n that reli- 
 gion, virtue, and morality were one and the same, or at 
 least intimately and inseparably connected; the credulity 
 of man gave credit to the imposture without examination, 
 and the uniform experience of above 2,000 years has not 
 hitherto been sufficient to undeceive him. Unhappy man ! 
 destined for ever to be the dupe of his own credulity, in 
 opposition to the testimony of his experience, and the cvi- 
 
 not be much less than 20,000 ; there are near 10,000 paiishes. eacU 
 having one priest at least, several two, and some three or more, ex- 
 clusive of deans and chapters, prebends, Ac. &c.; and all these ia 
 the established church, as it is called, exclusive of a great variety of 
 other sectaries of different denominations. 
 
 * The Jewish priesthood being one tribe, or twelfth fart of the 
 nation, do not appear to have assumed to themselves much inorelhzn 
 an equal proportion, compared to their numbers, in taking the tjilic 
 or tenth part of the produce of the land, however unjust it may ait- 
 pear that they should be supported in idleness at the c\pence of tho 
 industry of the rest ; bat the Knglish priesthood, though abundantly 
 numerous, do not form above one five-hundredth part of the :io!i- 
 nation, yet they have the conscience to tale also the tenth cf the 
 whole produce, which is near fifty times more than their just sliaiv, 
 according lo the proportion of their Jewish models, from lioe es- 
 sinrtlc they pretend to derive their claim. 
 
 R 2 
 
ir PREFACE. 
 
 clcnce of his senses. Dors not the history of all ages shew, 
 that the most religious nations have always been, and still 
 .ire, the most vicious and immoral ? 
 
 Another most formidable evil necessarily results from 
 such a system of superstition, that is, a state of civil slav- 
 ery, which is always found its universal concomitant. 
 AVlienevcr the h'jman mind is debased and degraded by a 
 system of gross superstition, it becomes incapable of any 
 o'ne manly, liberal, or independent sentiment , every 
 er.crcy of the mind is lost, reason is surrendered, virtue, 
 the chief support, if not the sole foundation of freedom, 
 is banished, and man is filled to receive the abject yoke 
 of slavery; tyranny and despotism make an easy comjucst 
 of him, and the priest is ever ready to rivet his chains, and 
 pprpituate his bondage, by the pretended sanction of 
 Jleaven. The power and influence of the priest and the 
 tyrant is ever in proportion to the debasement of man ; 
 they have a common interest, have ever made a common 
 cause against him, and have constantly erected their com- 
 mon throne on the ruins of his freedom, his welfare, and 
 his happiness. 
 
 Let us not, therefore, be deterred from unmasking to 
 the view of mankind that immense mass of vice and de- 
 pravity which constitute the foundation of the Jewish su- 
 perstition ; let no blind veneration for that hideous idol 
 deter us from exposing its deformity; let us cultivate that 
 which is truly good and useful; let reason assume her 
 just empire over the mind of man, and credulity, ignorance, 
 and folly, abdicate their usurped dominion : then shall we 
 Foon behold the galling fetters of vice and superstition 
 broken by the irresistible power of virtue, morality, and 
 truth. 
 
 THE 
 
 HISTORY 
 
 OF TUB 
 
 MAN AFTER GOD'S OWN HEART. 
 
 THE first establishment of regal government among 
 the Hebrews, was occasioned by the corrupt administra- 
 tion of Joel and Abiah, the two sons of Samuel, whom lie 
 had deputed to judge Israel in the decline of his life *. 
 The people, exasperated at the oppression they laboured 
 under, applied to Samuel for redress, testifying a desire 
 to experience a different mode of government, by 
 peremptorily demanding a king t. At this, however, 
 Samuel was greatly displeased : not that his sons had 
 tyranizcd over the people ; for of that he takes no 
 manner of notice, neither exculpating them, nor pro- 
 mising the people redress; his chagrin arose from this 
 violent resumption of the supreme magistracy out of the 
 hands of his family; a circumstance for which he ex- 
 presses great resentment J. He consults the Lord, and 
 not knowing else how the insurrection night terminate, 
 in his name yields to their desires ; promising them a 
 king, with vengeance to them. "For,"' says the Lord, 
 " they have not rejected thee, but they hare rejected me, 
 that I should not reign over them||." The people, 
 nevertheless, resolving to free themselves from present 
 oppression, at the hazard of the threatened judgment;, 
 obstinately persisted in their demand, and dispersed not 
 without a promhc of compliance. 
 
 Samuel to all outward appearance chose the most im- 
 partial method that could be of electing a king, which 
 was by lot, from among the people assembled by 
 tribes; but prudently pitches upon his man, previous 
 to the election ; the v.'.mle tenor of his conduct maiii- 
 
 * I Sam. viii.3. + Vcr. 3. 
 
 ; 1 Sam. viii. 6, ic. $ Vcr. II, &c. 
 
 U Vcr. 7, co.-rparcd with chap. ix. 10. dmp. x. I. 
 il 3 
 
 ! 
 
5 THE LIFE OF DAVID. 
 
 Testing, that he intended to give them a king in name, but 
 Mill to retain the supreme authority in his own hands, by 
 rhusing one who should continue subordinate to his 
 dictates. Opportunely for his purpose, a young coun- 
 tryman named Saul, having rambled about to seek his 
 father's asses which had strayed, and finding all search 
 after thorn vain, applied to Samuel as a prophet*, with a 
 fee in his hand, to gain intelligence of his beasts. 
 
 We gather from several passages in Jewish history, 
 that there were seminaries of prophets, i. e. the univer- 
 sities of the times, where youth were trained up to the 
 mystery of prophesying. We find there were false pro- 
 phets, non-conformists, not of the establishment ; we find 
 that even the true ones were liable to be imposed on by 
 their brethren t ; and we find, moreover, by this instance, 
 that prophets did not disdain to give assistance in their 
 prophetical character, concerning domestic matters, for 
 reasonable gratuities. A chief among the prophets, one 
 who had been a judge over Israel, is applied to in a 
 pecuniary way, for intelligence concerning lost cattle J. 
 
 * 1 Sam. a. 7, 8. 
 
 + I Kings, xiii. IS. Josephus in hco. 
 
 ; Pretensions to divination continue to tins day, though in th 
 opinion of reformed churches all prophesying ami miracles hare 
 long since ceased. These modern prophets are drolly ridiculed by 
 our facetious countryman Butler, in the person of Sydrophel, a 
 dealer : 
 
 In Destiny's dark councils, 
 
 Who sage opinions of the moon sells; 
 
 To whom all people far and near, 
 
 On deep importances repair. 
 
 When brass or pewter hap to stray. 
 
 Or linen slinks out of tin- way ; 
 
 When geese and pullen ere seduc'd, 
 
 And son-s of sucking pigs are clious'd; 
 
 When cattle feel indisposition. 
 
 And need th* opinion of physician ; 
 
 When murrain reigns in hogs or sheep, 
 
 And chickens languish of the pip ; 
 
 When yest and outward means do fail, 
 
 And have no power to work on ale ; 
 
 When butter does refuse to come, 
 
 And love proves cross and humoursome : 
 
 To him with questions and with urine, 
 
 They for discov'ry flock, or curing. 
 
 THE LIFE or DATID. 7 
 
 It has been said, that this is the only instance recorded 
 of a prophet being applied to for purposes of this na. 
 ture ; but it appears, that it was usual for men to have re- 
 course to prophets, and that the phrase was, " Come, 
 and let us go to the Seer*:" and that piophetiral intel- 
 ligence used to be paid for, is evident from the enquiry 
 between Saul and his servant, concerning their ability to 
 gratify him t. 
 
 But to proceed: Saul not only found his asses, but 
 a kingdom into the bargain! and had the spirit of the 
 Lord given to him J, which we find taken away again | 
 when he proved untractablc ; though it seems somewhat 
 odd, how he could possibly prove disobedient while he 
 acted under the influence of this divine spirit! For, the 
 possibility being admitted, the advantage of inspiration a 
 difficult to be conceived ! 
 
 After Samuel had in private anointed jj Saul king, and 
 'told him his asses were already found, he dismissed him 
 for the present: He then assembled the people for the 
 election of a king; at which assembly, behold the lot 
 fell upon the tribe of Benjamin, and in that on the 
 family of Matri, and finally, on Saul, the son of Kish f 
 An election somewhat resembling consistories for the ap- 
 pointment of bishops, where the person being previously 
 fixed on, God is solemnly prayed to for a direction 
 of their choice. 
 
 It is not intended here to give a detail of the reign 
 of king Saul, the notice hitherto taken of him being 
 merely because the life of David could not be properly 
 introduced without mentioning the alteration of govern- 
 ment, and the manner in which monarchy was esta- 
 blished in Israel ; since Samuel's disappointment in Saul 
 naturally leads to his similar choice of David. 
 
 The disobedience of Saul, in daring to sacrifice without 
 his patron the prophet**, who failed of coming according 
 to his appointment ; and his lenity and prudence in 
 sparing the king, and some cattle, from a nation which 
 
 1 Sam. Ix. 9. t Vor. 7, 8. * Chap. x. 6 
 
 ^ Chap. xvi. 14. || Chap. x. I. 5 chap. x. 0, 81. 
 
 " Chap. xiii. 814. 
 
8 THE LIFE OF DAVID. 
 
 Samuel in the name of the Lord had commanded him 
 utterly to extirpate *, irrecoverably lost him the favour 
 of this imperious, inexorable prophet; and in the end 
 produced the miserable destruction not only of himself, 
 but of his family ; which will occasion no surpri/.e, when 
 we consider the absolute dominion and ascendancy which 
 the Jewish priests maintained over this ignorant supersti- 
 tious people. A dominion which every article in the 
 Levitical law enlarged and strengthened. 
 
 We are not to imagine, that the sparing Agag, king of 
 the Amalekites, was the only cause of this rupture 
 between him and Samuel. For we may gather from other 
 parts of his history, that Saul was not over well affected 
 towards his patrons the Levites+ ; in subjection to whom 
 he had too much spirit to continue. Samuel quickly per- 
 ceiving he had mistaken his man, he haughtily avowed an 
 intention of deposing him J, and ordering Agag to be 
 brought iato his presence, he hewed him in pieces 
 "before the Lord ." 
 
 We now come to the Ilero of the History. 
 
 In pursuance of his intention to make another king, 
 Samuel went under the pretence of a sacrifice, and anointed 
 another country youth ||, which was David, the youngest 
 son of Jesse, the Dethlehemite; and gave him the spirit 
 of the Lord, which he had just taken from poor Saul. 
 The king, in the mean time, reflecting on the preca- 
 riousness of his situation, now that the priests, on the 
 part of Samuel, were incensed against him, and well 
 knowing their influence among his subjects, fell into a 
 melancholy disorder of mind ?, which his physicians were 
 unable to remove **. 
 
 This was artfully made the occasion of introducing 
 David to court. The king was advised to divert himself 
 with music ; and David was contrived to be recommended 
 to him for his skill on the harp H. Saul accordingly sent 
 
 * 1 Sam. xv. 3. + Chap. .\\ii. 18, 19. xsviii. 9. 
 
 * 1 Sam. xiii. It. XV. 28, 29. Ver. 33. 
 
 II Chan. xvi. IS. *- Ver. U. ** Joscphus. 
 
 1 Sam. xvi. 19. 
 
 TIIE LIFE or DAVID: 9 
 
 to Jesse, to request his son, which was immediately com- 
 plied with ; and David was detained at court, in the ca- 
 pacity of the king's armour-bearer *. 
 
 Here the story begins to grow confused, beyond lay- 
 skill to reconcile. A war with the Philistines is abruptly 
 introduced ; in the midst of the relation of which, we are 
 as abruptly informed that David returned from Saul to 
 feed l.is father's sheep again i ; from whence his father 
 sent him with provisions for his brothers, who were in 
 the army t- What cm be thought of this ? Jesse hardily 
 recalled his son from the honourable post of armour- 
 bearer to the king ! it is not likely that he was turned off, 
 since we afterward find him playing on the harp to the 
 king, as before 5; neither was it proper employment for 
 the king's armour-bearer to be feeding sheep when the 
 army was in the field, and his majesty with them in per- 
 son ! Why the most easy method is to take it as we 
 find it; to suppose it to be right, and go quietly on with 
 the story. 
 
 In the Philistine army was a roan of extraordinary size, 
 named Goliah ; who came out of their camp, day by Jay, 
 challenging and defying any one among the Hebrews to 
 single combat, and to rest the decision of their quarrel 
 upon the event : an offer which no one among the 
 Israelites was hitherto found hardy enough to accept ||. 
 David is said to have arrived at the army just as it was 
 forming for engagement; at which the giant advanced as 
 before, with reproachful menaces ; and after he had en- 
 quired carefully concerning what reward would be given 
 to the conqueror of this great giant, and learning that 
 great riches and the king's daughter were to be the prizei 
 of conquest, David courageously declared, before Saol, 
 his acceptance of the challenge H, notwithstanding the 
 contempt with which his offer had been treated. 
 
 Saul, relying on the youth's ardour and assurance of 
 victory, girded his own armour on him ** ; but David put 
 it off again, trusting entirely to a pouch of stones and his 
 
 * 1 Sam. xvi. SI. t Chap. xvii. 15. 
 
 5 Chap. xvii. ver. 17. $ Chap, xviii. 10. 
 
 II 1 Sam. xvii. +. 4 Chap. xvii. 3*. 
 
 ** 1 Sain. xvii. 38. 
 
10 
 
 THE LIKE OF DAVID. 
 
 own skill in slinging*. Tliu success nnsworcd his hopes, 
 and stamped what would otherwise huvo been deemed a 
 rash undertaking, with u more rcsj>cctable name : ho 
 knocked Goliah down with a stono ; then ran in upon 
 him, cut his head off with his own sword, und brought 
 it triumphantly to the king of Israel I. The consequence 
 was, the defeat of the Philistines. 
 
 Here we meet with another stumbling block. For 
 though Saul, as has already boon observed, had scut to 
 Jesse expressly for his sun Daviil ; though Duvid had 
 played to him on the harp ; though Saul had again sent 
 to Jesse to desire that David might be permitted to stay 
 with him; and in consequence of this, had given him a 
 military appointment about his person ; though he had 
 now a fresh conference with him ; had just put his own 
 suit of armour upon him ; and though all these occur- 
 rences must have happened within a small space of time, 
 yet his memory is made so to fail him on a sudden, that 
 he knew nothing either of David, or his parentage ! but 
 while David weut to meet the giant, he enquired of others, 
 who proved aa ignorant as himself, whose son f the 
 stripling was ? Tim stumbling-block must likewise be 
 stepped over, for it is not removeuble. 
 
 The reputation which this gallant action procured to 
 David, gave him advancement in the army, and a warm 
 friendship with Saul's sou, Jonathan . But the inordi- 
 nate acclamations of the people, on account of the death 
 of the Philistine giant, " Saul hath slain hit thousands, 
 and David his ten thousands || ;" a rhodomontade out of 
 measure extravagant, when we compare the two subjects 
 of the contrast, justly occasioned Saul to view David with 
 a jealous eye. We have all the reason in the world to 
 believe that Samuel aud the priests made every possible 
 advantage of an adventure go fortunate for their intended 
 king, to improve his grow jug popularity ; which even at its 
 outset had so far exceeded all bounds of decency: " What," 
 said Saul, " can he have more but the kingdom HP" 
 and we may therefore conclude, that the .king saw enough 
 
 1 Sam. xyii. 40. 
 Chap. xvii. J3. 
 Chap, xviil. r. 
 
 t Ver. 40. 
 
 4 Chap, xvili, 8. 
 
 k Ver. 8. 
 
 THE MFE OF DAVID. 11 
 
 to alarm him ; for we are told that " Saul eyed David 
 from that day forward *." Thus we find, that on the day 
 following, while David played as usual on his harp before 
 Saul, the king cast a javelin at him +, which David avoided. 
 Saul then made him captain over a thousand; saying, " Let 
 not mine hand be upon him, but let the hand of the Phi- 
 listines be upon him J :" an expression, however, which 
 is evidently put into Saul's mouth, since it is impossible 
 he could have made use of it openly. He made him the 
 oiler of his daughter Merab for his wife, in consequence 
 of the defeat of Goliah ; but she, we know not why, was 
 given to another ; afterward he gave him Michal : and 
 David's modesty || on this occasion was incomparably 
 well acted, he knowing himself, at the same time, to be 
 secretly intended for the kingdom by Samuel. 
 
 Saul, upon reflection, concluding it dangerous to exe- 
 cute any open act of violence against this young hero, 
 politically hoped to ensnare him, by exalting him high in 
 favour, or to get rid of him, by putting him upon his 
 mettle in performing feats of valour ; for a deficiency of 
 courage is not to be numbered among David's faults. It 
 was with this view that the king yet required of him an 
 hundred Philistines foreskins f , as the condition of becom- 
 ing his son-in-law. He produced double the number " in 
 full tale ." 
 
 This demand, after David appears to have fulfilled the 
 prescribed conditions, seems not only unjust, but also, 
 even making allowances for Hebrew customs, very ridi. 
 culously expressed. It must have been a glorious sight to 
 have seen David bring the foreskins to king Saul, strung, 
 perhaps, on a piece of pack-thread, and dangling in his 
 hand, or thrown across his shoulders like a sash ! and if 
 Miss Michal was present, how must her pretty little heart 
 exult when the required number being told off, as many 
 more were gallantly presented at her feet ! 
 
 David advanced in his military ++ reputation, and met 
 with a powerful advocate in the person of Jonathan, hit 
 brother-in-law and faithful friend, who effected a tempot 
 
 *" I Sam.xviii.O. + Ver. 11. t Ver. 17. Ver. 19. 
 U Ver. *3. * Ver. 25. According to Josephus, 000 heads. 
 ** Ver. 27, ft Ver. 30. xlx. 8. 
 
12 THE LIFE OF DATID. 
 
 rary reconciliation between him and Saul *, at which time 
 Saul swore he would no more attempt his life. Neverthe- 
 less, whether it was that he could not get the better of his 
 jealousy, or that he discovered more than is transmitted 
 down to us, we know not ; consequences incline us to the 
 last conjecture. Saul made two more attempts to kill 
 him +, from one of which he was protected by his wife 
 Michal : and finding it not safe to stay at court, he fled 
 to Samuel in Itamah J. Hither Saul sent messengers to 
 apprehend him 4 ; but these it seems, seeing Samuel pre- 
 siding over a company of prophets end prophesying, were 
 seized with a spirit of prophesying also : and not only so, 
 but it is related that Saul, finding this, went at last him. 
 self, to just the same purpose; for he likewise prophesied ||, 
 stripping off his clothes, in which ridiculous condition he 
 continued for a day and a night 
 
 This is an extreme odd relation ! That the solemn ap- 
 pearance of an assembly of prophets, presided over by a 
 person so respectable, and heretofore of such great autho- 
 rity in Judca, might influence, in an extraordinary manner, 
 persons entrusted with a commission to apprehend or kill 
 a man patronised by these prophets, exhibits nothing won- 
 derful ; they might easily perhaps be prophesied out of 
 their errand, and might then prophesy in concert. Pro- 
 phesy is a vague term, not always limited to the prediction 
 of future events. The extempore preaching of many Dis- 
 senters, and the discourses of the Quakers, who profess to 
 speak as the spirit gives .them utterance, seem to come 
 under the term prophesy. These persons can work 
 themselves and others into such fits of enthusiastic intoxi- 
 cation, that they believe themselves agitated by superna- 
 tural influence. Such might be the prophesying here men. 
 tioncd. But Saul prophesied ! so it is said. Had the 
 subject of Saul's prophesying been transmitted down to 
 us, it might have greatly illustrated this passage in the 
 history; but no! he is barely said to have prophesied; 
 and we are prudently left to guess what. Being thug at 
 liberty, we, among other expositors, may easily surmise 
 
 1 Sam. xix. I. 
 
 t Ver. 10, 11. 
 || Ver. 2S. 
 
 t Ver. 18. Ver. 20. 
 
 THE LIFE OF DATID. JJ 
 
 hat he might take for his text, and was (he general 
 tenor of his discourses on this particular occasion. 
 
 Afterward David had a private interview * with Jona- 
 tlian, for he durst not venture to appear at court. At this 
 meeting Jonathan, who had conceived too great an aflec 
 lion for this man, was at length seduced l,y him from tht 
 duty and allcgisnce which he owed to his fallie- and kine 
 solemnly promised t that he would sound his father's in 
 tentions on the next day-which being the festival of the 
 new moon, David's attendance was expected at tiie kine'j 
 table-ami that I,e would warn him of any danger in- 
 tended him. David lay hid in the field until Jonathan 
 brought him the required intelligence; and when the kin* 
 enquired concerning him, Jonathan. *s hi.d been before 
 concerted, said, that he had requested leave to <r O an d 
 perform a family sacrifice at Bethlehem. Saul's replv , 
 this occasion is very pertinent, and shews his inlipathj , o 
 U*TU not to have been the causeless inveteracy of a dis 
 ordered mind Then Saul's anger was kindled J*5 
 Jonathan, and he said unto him, Thou son of the pmene 
 rebellion woman ! do not I know that thou hast chose"" 
 the son of Jesse to thine own confusion, and unto the 
 confusion of thy mother's nakedness? For as lone a, 
 
 t"hl- h ,?" llrel , h T the grOUnd ' thou ha't t 
 5 ' ? r thy ; k ' ngdora : Whcr <-f<-e now rend and 
 fetch him unto me, for he shall surely die J." Jonathan 
 
 David being advertised, according to agreement, of the 
 king's d, S ;,,s,tion toward him, retired to Abimelech be 
 high pnest, at the city of Nob |], who treated him with 
 snew-oread, and armed him with the sword of Goliah 
 which had been hnng up and consecrated to God * 
 
 :,. i% m 7 consider Dav!d> * resuming this sword,' after 
 .ts dedication as a religious trophy, whateTer glo s ".! 
 be put on h.s interview with Abimelech, to be TdZ 
 manifestation of hostile intentions, or a declaration of WM 
 
 1 Sara, xx. 1. 
 $ Ver. 83. 
 
 !i Ch'Vri' i * e t 30 ' " Jo ephusto.. 
 Ch. xri. 1. H Tcr. 9. Josephw. 
 
]4 THE LIFE OF DATID. 
 
 a-ainst his father-in-law, for which he now look tie first 
 opportunity to prepare. Thus accoutred, he fled out of 
 .luilea lo Achish, king of Oath*, intending, as we have 
 ood reason to believe, to enter into a treaty of alliance 
 with him against the Hebrews: but the popular cry wai 
 a-niust him before he accomplished any thing, or at leait 
 any thing that has leached our times. Here David ap- 
 pears to disadvantage in point of policy; for though hit 
 carrying with him the sword of Goliah was artful enough, 
 and liUsly to collect followers in Judea, since it wos a 
 continual witness of that prowess which had gained him 
 such extraordinary reputation; yet for him, under thi 
 circumstance, to throw himself into the power of the 
 1'hilistines, among those very people from whose champion 
 he had ravished that sxord, was the highest imprudence; 
 and we perceive he might have suffered for it, had he not 
 wade use of a stratagem to procure his release, which he 
 effected by acting the madman t. Mankind seems lo 
 liave been very easily imposed on in (hose days. 
 
 David now thinking it lime openly to avow his design 
 of disputing the crown with Saul, went to a cave called 
 Adullam, which he appointed the place of rendezvous for 
 hi* partizans. Here we are told he collected together a 
 company of debtors, vagrants, and disaffected persons, to 
 the number of four hundred, and opened his rebellion by 
 putting himself at the head of this body of men J, men 
 whose desperate situations under the government in being, 
 rendered them fil agents to disturb it, and proved the 
 surest bond to connect them to a partisan thus embarked 
 in an cntcrprize against it. Hither also came to him hi 
 father and all his brethren; and the first movement that 
 he made was to go to the king of Moab, to obtain a re- 
 treat for his father and mother, until he knew the event 
 of his entcrprize $. 
 
 By the advice of the prophet Gad, David next marched 
 into the land of Judah || : Gad no doubt hoped that, ai 
 the young adventurer was of that tribe, he would there 
 meet with considerable reinforcement. \Vlicn Saul heard 
 
 * I Sam. xxi. 10. t Ver. 13. J Co. xii. 8. * Vr. . 
 
 THE LIFE OF DAVID. . 15 
 
 of this insurrection, he pathetically laments his misfoi. 
 tune to those about him, that they,, and even his son 
 Jonathan, should conspire against him*. Then started 
 up one D<>02, an EJomite, who informed Saul, that hs 
 had seen Da>iJ harboured by the priests in Nobt. Upon 
 this Saul summoned all those belonging to that city 
 before him, with Abimelech their chief, ^vho began to 
 excuse hims-eif as well as he could ; but Saul remember, 
 ing, without doubt, the threatening of Samuel, concern- 
 ing the a !lYir of king AgassJ ; and considering these priesi* 
 a* traitors, from this corroborating evidence jf.iust 
 them, he commanded them all to be slain, to the number 
 of eighty five persons $. Moreover, agreeable to tho 
 barbarous usage of that nation, the massacre included 
 the whole city of Nob, man and beast, young and old, 
 without exception jj. 
 
 Though the king's rage in this instance exceeded iot 
 only thi! bonds of humanity, but also of good policy, it 
 nevertheless serves to shew how deeply the priests were 
 concerned in the rebellion of David, since he could not 
 be mad enough to commit so flagrant an act, without 
 sonii: colourable pretence, and H shews also that Saul had 
 not so great an -opinion of Ilicir holiness as we, at (his 
 distance of time, are, by their own annals, instructed to 
 have. Had Saul been more implicit, he might have en- 
 joyed the name of king, have continued the dupe of the 
 priests, have died in peace, and his children have suc- 
 ceeded quietly to the inheritance. But, 
 
 " Ye Gods! what liavock docs Ambition male 
 Among jour works!" 
 
 During this time, David rescued the cily of Keilnh 
 from the Philistine***, who were besieging it, hoping to 
 
 * 1 Sam. xiii. 7. S. + Ch. xii. 9. $ (Ti. xiii. It. xv.20,28. 
 (, Ch. xxii. Hi. 17, 18. || Vcr. 19. 
 
 E In so small a territory as Judea, the difference between the 
 king anil his son-in-law, so popular a mnn, could not l>e unknown to 
 piTMms in any measure removed from the vulgar. Therefore Abi- 
 melech's pleas of ignorance did not deserve credit. 
 ** I Sam. xxiil. 3. 
 It 
 
10 THE LIFE OF DAVID. 
 
 make it a garrison for himself. But upon the approach 
 of Saul, not thinking himself able to maintain it, being 
 as yet but six hundred strong, ami notrhusing to confide 
 in the inhabitants, whose loyalty even his recent kindness 
 to them could not corrupt, he therefore^ abandoned it, 
 and retired to the wilderness*. This passage i-.lone is 
 amply suflident to confirm the reality of David's rebelli- 
 ous intentions ; it is therefore worth analysing. That he 
 delivered this city from the depredations uf the I'h'lis- 
 tine?, and that liy this action he hoped to purchase tho 
 friendsiiip of the inhabitants, are acknonl. df,cd : the nso 
 to which he intended to convert this fii ii.U,i/, is tlia 
 point to be ascertained. Saul was advancing to suppress 
 him. Had he seduced them from their allegiance, and ob- 
 taioed the expected protection, he would !>ave d-.-priveil 
 Saul of this ci'y, which city might liave been considered 
 as ; garrison. The old plea of his providing only for 
 his personal safely, against his malignant persecutor, ha) 
 often been urged; but his intended rcten-ioii of a city 
 to frcure that safe'y, was a. flagrant rebellious intention. 
 Hud he gained this one city, as his strength increased, 
 he would have concluded as many more as he could have 
 procured, necessary for his preservation, until he had 
 monopolized the whole country, agreeable to the grant 
 of S-imnel, which would then have justified the usurpa- 
 tion : but disappointed in the first step, by the loyalty, 
 miscalled treachery, of the Keilites. he evacuated the 
 town, having lost the recompense of his labour, and with 
 his men " went whithersoever tliry could go-r." Jn 
 the wilderness Jonathan came privately to see him, and 
 piously engages in the cause against his own father, by 
 covenant; in which it was agreed, that if David sue- 
 ceeded, of which Jonathan is very confident, he was to 
 be a partaker of his good fortune + ; but as Jonathan was 
 not to join him openly, he went hcme again. 
 
 Saul having received intelligence of David's retreats, 
 he pursued him from place to place, until he was called 
 off by news of an invasion of the land by the Philis- 
 
 I Sam. xxiii. ter. 13. t Vcr. 13. ; Ver. 16, IT, 18. 
 
 THE LIFE OF DAVID. 
 
 17 
 
 tines*, whether of David's procuring or not we are uncer- 
 tain : thus much is certain, and docs not.discredit the sup- 
 postition, that he quickly after took refuge among those 
 Philistines. After repelling the invaders, Saul however 
 returned to the wilderness of Kn-gedi, in pursuit of David, 
 with three thousand chosen men. At this place we are 
 told of an odd adventure, which put the life of Saul 
 strangely into the power of David. He turned in to re- 
 pose himself + alone, in a cave, wherein, at that very 
 time, David and his myrmidons were secreted J. Thi 
 one would imagine to have been a fine opportunity fo.- 
 him to have given a finishing stroke to his fortune, by 
 killing Saul, and jumping into the throne at once: but 
 David knew better what he was about, than to act so 
 rashly, lie could entertain no hopes that the Jews 
 would receive for their king a man who, with such great 
 seeming holiness, should imbrue his hands in the blood of 
 the Lord's anointed. Beside, what evidently destroys lh 
 boasted merit of DaviJ's forbearance toward Saul, in 
 this instance, is au obvious, though overlooked con- 
 sideration, that compared with David, Saul had a strong 
 army with him; and had the king been missing, had he 
 been observed to enter the cave without coming out again, 
 and upon search, had he been there found murdered, 
 there would not hare escaped, of ail that pertained to 
 
 I Sam. xxiii 27. 
 
 t The words arc, to coecr hit feet, which Josep'auj and others 
 mistake to mean, that he retired into the cave to ease nature. But 
 in Judges iii. 2i, we find that expression to imply, that the servants 
 of E^lon, kin.? of Moab, supposed their master to have locked him- 
 nelf in, to repose himself with sleep in his summer chamber. This 
 is farther corroborated in Ruth iii. 7, where, when Boaz had eaten 
 his supper, he lay down on a heap of corn, doubtless to take his 
 rest. Ruth, by her mother's instruction, went, Mncorered hit feel, 
 and lay down by him to have some refreshment likewise. . For in 
 the middle of the night when the man awaked, "surprised at finding 
 an unexpected bed-fellow, and demanded who she wa, the kind 
 wencli replied, I am Ruth, thine handmaid; spread therefore thy 
 skirt over thine hand-maid, for thou art a near kinsman." 
 
 In the present instance, it is evident Saul slept in the cave, as. h 
 discovered not the operation that had been performed on his robe, 
 till David called after him to apprize him thereof. 
 
 } 1 Sam. xxiv. S. 
 
 S3 
 
18 THE LIFE OF DAVID. 
 
 David, any l\mt pitted against the vail. Of this Datid 
 could not be insensible; and therefore only privately cut 
 olf the skirt of Saul's robe *, and suffered him to depart 
 in peace. When the king was gone out from the cave, 
 David calls after him, and artfully makes a merit of his 
 forbearance, protesting an innoccncy, to which his being 
 in arms was, however, a Hat f contradiction. Saul freely 
 and gratefully acknowledges himself indebted to him for 
 his life, and seems so well convinced of his own preca- 
 rious situation, that he candidly confesses it ; only tying 
 him down with an oath J r.ot to destroy his children 
 after him an obligation which, in due time, we shall 
 sec in what manner remembered aud fulfilled by David. 
 
 Saul must certainly have been greatly fatigued, or 
 strangely overseen, to have let David catch him at so great 
 a disadvantage, a conduct not usual with good generals. 
 Vet while we credit the relation, the meanness of his 
 reply to David's harangue can be no otherwise accounted 
 fur. Saul does not appear to have wanted resolution on 
 other occasion.-; but to acknowledge his assurance that 
 David would obtain the sovereignty, and poorly to intreat 
 a lugitive rebel in behalf of his family, is a conduct not 
 i-vcn to be palliated, but upon the foregoing supposition. 
 We must either condemn the general or the king, neither 
 of which characters appear with extraordinary lustre upon 
 this occasion. David, on the other hand, dissembles ad- 
 mirably here, pretending to Saul a great reference for 
 the Lord's anointed, though conscious at the same time, 
 that he sat also the Lord's anointed, and anointed pur- 
 posely to supcrcede the other Lord's anointed ; and more- 
 over, was at this very time aiming to put his election in 
 force ! but, as the people were not cf his council, and 
 he knew their great regard for religious sanctions, it was 
 certainly prudent in him to set an example of piety, in an 
 instance of which he hoped, in time, to reap the bcnelit 
 himself. About this time Samuel died . 
 
 We next find our young adventurer acting the chief 
 character in a tragi-coinedy, which will further display 
 
 1 Sam. xxiv. 1. 
 
 + Ver. 813. 
 Chap. xxv. 1. 
 
 J Ver. 3J. 
 
 THE LIFE OF DAVID. 13 
 
 his title to the appellation of being a Man after God'i 
 own heart. 
 
 There dwelt then at Mnon, a blunt rich old farmer, 
 who^e name was Nabul. David hearing ef him, and that 
 he was at that time sheep-shearing, seat a detachment of 
 his followers to levy a contribution upon him *, making 
 a merit of his forbearance, in (hat he had not stolen his 
 sheep and murdered his shepherds t. Nabal, who, to 
 }>e sure, was not the. most courteous man in the world, 
 upon receiving this extraordinary message, gave them but 
 a very indifferent reply, including a flat denial. " Who," 
 says he, " is David ? and who is the son of Jesse : there 
 he many servants now-a-daj s that break away every man 
 from Ms master. Shall I then take my bread and my 
 wa(er, and my flesh tli.it I have killed for my shearers, 
 and give unto men whom I kuow not whence they be}?" 
 Upon receiving this answer, David, without hesitation, 
 directly formed his resolution ; and aiming himself with a 
 number of his follower?, vowed to butcher him, and all 
 that belonged to hint, before the next morning . And 
 how was this pious intention diverted? Why, Abigail, 
 the charming Abigail ! Nabal's wife, resolved, unknown 
 to her spouse, to try the force of beauty, in mollifying 
 this incensed hero, whose disposition for gallantry, and 
 warm regard for the fair sex, was probably not unknown 
 at that time. Her own curiosity also might not be a littla 
 excited ; for (he ladies have, at all times, been universally 
 fond of military gentlemen ; no wonder, therefore, that 
 Airs. Abigail, the wife of a cross country clown, was wil- 
 ling to seize this opportunity of getting acquaintance with 
 Captain David. And this motive certainly had its force, 
 since she could not as yet have known Ddvid's intention ; 
 we may observe she was told of it by David at their 
 meeting [|. She prepared a present, and went to David, 
 saying, very sentcntiously, " Upon me, my lord, upon 
 me let the iniquity be" 1i, judging very humanely, that 
 rould she get him to transfer his revenge upon Arr, she 
 might possibly contrive to pacify him, without proceeding 
 
 1 Sam. xxv. 59. 
 Ver. 13, U, 22. 
 
 ( Ver. 7. 
 fl Vci. 31. 
 
 J Vr. 10. 1 
 Ver. U. 
 
20 THE LIFE OP DAVID. 
 
 to disagreeable extremities. Nor was she wrong in her 
 judgment ; for we arc told " So David received of her 
 hand that which she had brought him, and said unto her, 
 C?o up in peace to thine house ; see, I have hearkened to 
 thy voice, and have accepted thy person*. But, however 
 agreeable this meeting might have been to Abigail, we do 
 not find that Xabal was so well pleased with the compo- 
 sition his wife had made for him ; for when he came to 
 understand so much of the story as she chose to inform 
 him of, he guessed the remainder, broke his heart, and 
 died in ten days afterward t : David loses no time, but 
 returned God thanks for the old fellow's death, and 
 then Mrs. Abigail was promoted to the honour of being 
 one of the Captain's ladies J. 
 
 We are now told another story extremely resembling 
 that of the cave of En-gedi. Saul again pursues David 
 with three thousand chosen men, and again fell into his 
 hands during his sleep only that here David stole upon 
 him in his own camp; he ran away with the king's spear 
 and bottle of water, and Saul went back again as wise a 
 be came. 
 
 The opinion of Mons. Bayle seems most probable con- 
 cerning this adventure, who looks upon it but as another 
 detail of the former affair at En-gedi, and that for very 
 good reasons ; for, upon a compaiison of both, as laid 
 down in the 23d, 24th, and 2Glh chapters of 1 Samuel, 
 we may remark, 
 
 I. That in each relation. Saul pursues him with the same 
 number of chosen men ! 
 
 II. That both adventures happened at or very near 
 the same place ! 
 
 III. That in each story David comes upon S.iul in touch 
 the same manner, withholds his people from killing him, 
 and contents himself with taking away a testimonial of 
 the king's having been in his power ! 
 
 IV. That in the second account, when David is plead- 
 ing the injustice of Saul's persecuting him, as he terms it, 
 he does uot strengthen his plea by representing to hiuv 
 that this was the second time of bis sparing him, whco ha 
 
 I San. XXT. 33. + Tr. 87, 38. t Vcr. 39. $ Chp. Kti. 
 
 THE LIFE OF DAVID. 21 
 
 had his life so entirely iu his power! and that Sanl's pur- 
 suing him this second time, was a II, ;;rnnt instance of 
 ingratitude, after what had happened mi the former 
 occasion. 
 
 V*. That in the second relation, Saul, when he acknow- 
 ledges D.ivid's forbearance and mercy to him, in the pre- 
 sent instance, makes no mention of any former obligation 
 of this kind, although it was so recent, and, ill the main 
 circumstance, so similar ! 
 
 VI. That the histoiian, who evidently ititppdcd to 
 blacken the character of Saul, and whiten that of David, 
 dues not moke thu k-a.'t observation Immc'f, iu the second 
 narrative, of reference to the first. 
 
 These reasons prove beyond doubt, th.t we are fur- 
 nished with two relations of the same adventure. To ac- 
 count for the double record and their variation?, must be 
 left to Commentators, Connectors, and Ilrnnouizerj, who 
 are used to compromise affairs of this nature. 
 
 David, finding that with his present strength he was 
 unable to maintain any footing in Judi'.i, puts himself 
 once more under the protection of Achish, king of Gath*. 
 Achish, who dees not appe.-u to have been a very power- 
 ful prince, seemed to consider David alor.e, and David 
 at the head of a little aimy, as two very different per- 
 sons ; for he now assigned him a place named Ziklag,, 
 for a habitation, where he remained a year and four 
 months t. 
 
 As he had now a quiet residence, those who entertain 
 an opinion of David's sanctify, would be apt to suppose 
 he would here confine himself to agriculture, to composing 
 psalms, anil to sinking them to his harp; but David 
 found employment more sailed to his gcnin*. it is not 
 intended In ni to be insinuated, that he mijl.t not sing 
 psalms at leisure times; but his more important busineft 
 was to lead his men out to plunder the adjacent country. 
 We have the names of some nation!*, as they are called, 
 but which must have been small distinct communities, 
 like the present camps of wandering Moors and Arabs, 
 over whom he extended his depredations: these are- the 
 
 J Sam. KvH. 1, 2, 8. 
 
 t Ver.0,7. 
 
2t ' THE LIFE OF DATID. 
 
 Gcshurites, the Gczrites, and the Amalckiles . Of 
 these people he made a total massacre, at those places 
 where he made his inroads! saying, very prudently, 
 " Lest tiicy should tell of us, saying so did David, and 
 so will be his manner, all the while he dwellcth in the 
 country of the Philistines +." After thus carefully en- 
 deavouring to avoid detection, he brings his booty home, 
 which consisted of all which those miserable victims pos- 
 sessed *. He made presents of this to his benefactor kin; 
 Acbhh I, who, demanding where he ha't made his incur- 
 sion, wis answered, Against the south of Judra, &c. || ; in- 
 tending, by this falsity, to insinuate to the king his aver- 
 sion to Mi own countrymen, and attachment to him. 
 " And Acliish believed JXivid, savins, he hath made his 
 people Israel utterly to abhor him; therefore he shall be 
 my servant for ever 1." 
 
 The Philistines at this time collected their forces to- 
 gelher to attack the Israelites, to which service Achish 
 summoned David**, and met with a cheerful compliance; 
 " surely," says David, " thoa shalt know what thy ser- 
 Tant can dott." He accordingly marched his adherents, 
 with the troops of king Achish; but when the princes of 
 the Philistines saw a company of Hebrews in their arny, 
 they were much surprised, and questioned Achish concern- 
 ing them. The account which Achish gave of them did 
 not satisfy the princes, who justly feared their captain 
 might prove a dangerous auxiliary. "Make this fellow 
 return," said they, " that he may go again to the place 
 ' wliich thou hast appointed him, and let him not go 
 ' down with us to the bailie, lest in the battle he be an 
 "adversary to us: for wherewith should he reconcile 
 " himself to his master? should it not be with the head* 
 " of these men J+ " David was accordingly dismissed. 
 very much mortitied at their distrust of him ^. 
 
 Here, now, was a signal evidence of David's righteous- 
 ness ! The Hebrews, according to their own testimony, 
 
 lSara.xxvii.8. + Ver. 0,11. 
 
 I Query, Whether David might uol compose a psalm upon twt 
 occasion? 
 
 . Josephn*. || 1 Snra. xxvii 10. I \er. 13. 
 
 *i Sam.viH. 1. +tVer. 2. ;; Chan. xxjx. 4. ^ \cr.8. II. 
 
 THE MM Of DAVID. 23 
 
 understood themselves to be the favourite people of God, 
 and David is delivered down to us as a distinguished 
 < haracter for piety among this peculiarly esteemed people. 
 Vet could this very man, without any hesitation, frcelr 
 join himself and company to an army of uncircumcisr-d 
 idolaters, marching will) hostile intentions ngainst his 
 countrymen! His advocates indeed pretend, that l.ad hit 
 offers been accepted, he would nevertheless have gone 
 ever to the I.-raelitcs at the commencement of the battle: 
 this is taking off the charge of one crime, by imputing 
 to him anoth'-r equally bad a most base act of treachery ! 
 As, however, the Israelite*, on the foundation of their 
 own intimacy with the Deity, thought they liad no more 
 obligations to a moral conduct toward the Heathen*, 
 than the Roman Catholics now imagine they have to keep 
 faith with heretics, these advocates enSeavour to preserve 
 the piety of David's character, at the expense of what 
 David, according to this method of arguing, did extremely 
 we'.l without, on all occasions, namely honesty. 
 
 Upon his return to Ziklag, he found that, during hif 
 absence, the AmaK-kites had made reprisals upon him had 
 burnt Ziklag, and had carried off all the women captives*. 
 But in the relation, there is one remark well worth noting, 
 which is, that " they slew not any, either great or 
 " small :'M so much more mod' ration had these poor 
 Heathens in their just revenge, than the enlightened 
 David in his unprovoked insult. If they came to avenge 
 so savage an insult, it shewed great consideration in them 
 to spare the innocent, the guilty being absent: if thej 
 only came on the common principle of plunder, the bare 
 comparison of the different treatment of the sufferers, in 
 each instance, speaks forcibly without amplification. 
 Upon this misfortune, his band began to mutiny, and were 
 on the point of stoning* him ; when he, who knew how 
 to soothe them, enquired of the Lord what he should do; 
 and evaded their rage, by inspiring them with a resolution 
 to pursue the Amalekites-, and with the hopes of recover- 
 ing all their losses. He, therefore, with four hundred 
 
 I San. xxx. 1. 
 
 Ver. t. 
 
 } Ver. , 
 
4 THE LIFE OF HAY1D. 
 
 picked men, set oiit on the pursuit, and by the way 
 found a straggler * who had fainted ; afler recovering him, 
 they pained, bv his means, intelligence of their rout. 
 David came upon them unexpectedly, at a place where 
 they were, without apprehension, regaling themselves 
 after their success ; and though David's men recovered all 
 they had lost, together with other booty, and found their 
 wives and children unhurt, yet could not their captain 
 resist so inviting an opportunity of gratifying hi* delight 
 in bloodshcdiiing: the pursuit and slaughter continued 
 from the tv.i'.ight (we know not whether of the morning 
 or evening) of one day, until the evening of the next. 
 IS'one escaped hut a party which rode upon cainelst. 
 
 Of the spoil taken from these people David sent pre. 
 scntg to the ciders of his own tribe of Judah, "and to 
 " all the places where David himself and his men were 
 " wont to haunt J," by which means he kept them at- 
 tachcd to his interest. 
 
 The dispute between the Philistine and Hebrew armiey, 
 did not terminate but by the defeat of the latter, the 
 death of Saul, and of three of his sons$. 
 
 Such was the ralastrophe of king Saul ! a man advanced 
 from the humble state of a shepherd, by the prophet 
 Samuel, to be his deputy in the government of the Hebrew 
 nation, under the spacious name of king : a man, who, 
 allowing for the peculiar complexion of the people over 
 whom he was placed, does not, on the whole, 'seem to 
 sulTer by comparison -with any other king in the same 
 history ; or whose character appears to be stained with 
 any conspicuous fault, except that he was one dogree less 
 cruel than his patron : and was disobedient enough to 
 iMideavoar to be in effect, what he was only intended to be 
 in name. On the whole, he appears to have been strange- 
 ly irresolute and inconsistent with himself, and is per- 
 haps represented more so than he might really have been. 
 ISut the undertaking to render himself independent was an 
 arduous task for one in his situation ; therefore his ac- 
 
 ) Sam zxz. II. 
 t Ver. SI. 
 
 t Ver. 17. 
 Ch. xxxi. 
 
 THE LIFE OF DAVID. 25 
 
 tions and professions might sometimes disagree. How- 
 ever, it is impossible to argue from every expression that 
 may be produced ; we must form our judgment from 
 leading events, and corresponding expressions, and di-ter- 
 mitic as they tally with probability. If Saul himself, 
 howcTer he is represented as subscribing to it, was really 
 assured of David's destination to supersede him by divine 
 decree, there was nothing left for him but resignation: can 
 man tight against God .' Since, therefore, his continual 
 aim was to destroy David, it argues against this assurance: 
 and if Saul himself was mad, surely his soldiers were not : 
 how came he to find an army as mad as himself, to perse, 
 cute the Lord's anointed? 
 
 \Vc shall now have an opportunity to observe the con. 
 duct of our hero in a regal capacity. The death of Siul 
 facilitated his advancement to a sorfn-ignty to whicl) he 
 had no pretension, either by the right cf inheritance, 
 which was claimed by Ish-boshcth, a remaining son of 
 Saul, nor by popular election, which Siul himself had the 
 show of : but by the clandestine appointment of an old 
 prophet, which inspired him wiih hopes, of which, by 
 arms and intrigue, he atli-ngth enjoyed ihe fruition. 
 
 David had returned to Ziklag but two days, when, on 
 the third, there camu to him an Amalekite, who officiously 
 informed him of the event of the battle between the 
 Israelites and the Philistines. He owned himself to be the 
 person who killed Saul after his defeat, at his own re- 
 ' quest, he being already wounded. He hoped to be well 
 rewarded for his news by David, whose intentions were to 
 well known, that he presented him with Saul's crown and 
 bracelet*. But, alas ! he knew not David, and perished 
 in the experiment, David ordering him to be killed, for 
 daring to slay the Lord's anoiutedt. David's treatment 
 of this Amak-kite is agreeable to the customary rules oi 
 politics ; and has nothing therefore remarkable in it, 
 farther than it is rendered so by peculiar circumstances. 
 Saul was declared to be rejected by God, and David was 
 the pretender to his throne ; it may therefore be imagined 
 by some, that this man might have had some claim to his 
 
 9 Snm. i. 10. 
 
 r Vr. 19. 
 
?8 THE LITE OF BAV1D. 
 
 jirirale gratitude, especially con.-idcring (he account the 
 Am.ilekite gave of the matler. 
 
 Who ca;i help smiling at (lie relation of David's tearing 
 Iiis clothes oil' his back, and hur*ti!!<; into a sorrowful In- 
 nictitation for the death of a man, to whose destruction lie 
 1'ad so freely offered to loud assistance but j'jst before? 
 
 Upon this alteration of allair-, David asking counsel of 
 Hi? Lord, was advi>ed lo leave Xiklag, end go to Hebron, 
 otic of the cities of Jut'ah, whilher lie uud ail his mm re. 
 |>?.ircd *. There. he got his par'.izans to anoint hi in kin;; 
 >er Judali ; at the same time that Ahuer, Saul's general, 
 hud, at Mahauaim, made Jsh-boshcth, Saul's -on, king over 
 I.-rael T. ll may be rcmaiktd iieio, that David did not 
 .c'.'in to claim in right of the sacred unction bestowed ou 
 l:ini long since by Samuel, lie realized his tille indeed 
 > soon as he could make it out, by ihe law of force : but 
 i. r his divine title to the Hebrew crown was universally 
 known, and if, as has been urged, Is.h-boshclh had none 
 nl all, how came David's title not to be universally ac- 
 knowledged ? Did only one t ribe believe in il ? Vet D.ivid, 
 with 'he divine giant, was<;bligcJ to obtain the sovereign- 
 ty by anus and intrigue! just for all the world like the 
 wicked, who attain their desires bv exactly the same means, 
 to all external appearance.. l. T p.-;n this division of the 
 Kingdom, a battle was fought at the pool of Gibeon, he. 
 twten t!;e aimy of Ish-hosheih, commanded by genera! 
 Aimer, ai-d that of David, headed by Joab : victory d?, 
 cluied i.i favour of the latter, with small io. s on e'ilher 
 id.', except that Joab lost his brother Ahasel, who was 
 killed by Abner's own hand +. 
 
 We must here be content with genera! hints, being only 
 informed that " there v.as long war between the house <T 
 Saul and tiic house of David; but Da', id waxed stronger 
 and stronn.vr, a:id thfi house of Saul waxed weaker and 
 weaker ." What very much conduced to this, was an 
 ill-timed quarrel between king I>h-boshe(h and general 
 AJmtT, concerning one of Saul's concubines, with whom 
 Al/ncr had been loo familiar || : and his resentment of the 
 notice ta.'.en of this amour, occasioned a treaty to be ne. 
 
 THE LIFE OF DAVID. 1 7 
 
 gociated between him and David, whom Abner engaged to 
 establish over all Israel *. David accepted his offer, but 
 demanded, as a preliminary, the restoration of his first 
 wile Mithal t, who, during the disputes between him and 
 Saul, had been espoused to another J. This demand he 
 likewise made openly, by an express message, to Ish-bosh- 
 eth, who kindly complied with it; the poor man who had 
 since qiurried her following her weeping all the way J. 
 
 It is impossible to avoid nonng David's amorous dispo- 
 sition here, which could not be content with fix wiri- 
 Mho bore him ciiildien ||, (no mention of those who did 
 not) but was yet so warm, that lu took the lead even in 
 his most important concerns. We will not pretend lo 
 assign the causs of that sad disorder, the symptoms t.f 
 which arc described in the 38th Psalm. 
 
 After A Jiicr had traitorously endeavoured to advance 
 the interest of D.ivid 1, he had a-\ interview with him" ; 
 wkich, quickly after he returned, coming to the ear* of 
 Joab, he, who does not appear to have been acjn tinted 
 with tiie secret spring which actuated Abner's zeal for the 
 cause (if David, represented to him the imprudence of 
 admitting a man ninong them, who, to all aupearancp, 
 tame only as a spy. Unknow ;i to David, he sent for him 
 buck agiiin, and privately sl:ibb.'d him, in revenge for the 
 loss of hii brother Asa he! f r. Tiiis was a most base piece 
 of treachery, worthy the servant of such a master to as- 
 sussinatc a man in cold blood in revenge for an action 
 which was committed in the heat of battle, in self-defence, 
 and even after fair warning gi-.en. 
 
 Upon the mui <!or of Abner, David again acts the moarn- 
 er*J; which has a greater probability of being sincere noir 
 than when he grieved for the unhappy Saul ; because the 
 false Abner was preparing to do him essential service, by 
 betraying his master's cause. But the event proved full 
 as advantageous (< David, as will presently appear. 
 
 When Ir-h-boshetli and his friends heard of the fate of 
 Abner, who had been t!:e very life of their cause, it de- 
 jected all their spirits; and two villains, named Rechab 
 
 * S Sara. ii. 1. t Vcr. t. 8. } Vor. 17. 23. 
 |] Vr. 7. 
 
 Chan. ui. 1. 
 
 2 Sam. iii. 12. 
 ^ 2 S;im. iii. |j, JO. 
 Ver. 20. 
 
 + Ver. 13. 
 1! Ver. 2, Ac. 
 ++ Vcr. 27. 
 T 2 
 
 $ 1 Sara. xxr. 44. 
 H Ver. 17. 
 ?J Ver. Si, 4c. 
 
8 Tilt LIFE or 
 
 and Haanah, hoping to make their fortunes by the public 
 calamity, went and murdered their master, king Mi-hosh- 
 eth, as he was repo-ing liimself during the heat of the day, 
 and brought his hc;:d to David . But not reflecting on 
 an obvious ninxim in politics, they, like the Amalekitc 
 before, who claimed the merit of killing Saul, soou found 
 lhat he thought it advisable to punish the traitors, what- 
 ever he thought of the treason +. 
 
 Had David reflected on all the circumstances which led 
 lo this murder with that tenderness becoming n person pro- 
 fessing so much piety, his compunction would have greatly 
 embarrassed him in the proper behaviour on (his occasion : 
 For if these two execrable villains deserved punishment, 
 what did fie merit who was the primary cause of so nefa- 
 rious an action : Two poor rogues, from subordinate views, 
 etfect.'d by assa? sinafion what David sought at the head 
 of nn army which naturally reminds us of the pirate and 
 Alexander. So strangely do relative circumstances bias 
 our judgment of things essentially alike! Had David 
 apired to no other sceptre than his shepherd's croot, the 
 villains had not presumed on the usurper's gratitude, and 
 Ish-boshcth, who was a quiet prince, might have reigned 
 Jong an honour to himself, and a blessing lo his country. 
 
 Ish-bocheth does not appear to have been a man of 
 jvirlp, qualified to contend with such an antagonist at 
 David, for nothing is recorded of him. Abner was the 
 person who raised him, and, had he lived, would as easily 
 have deposed him ; and though no qualifications are a 
 jer.urity against assassination, yet, as in the case of another 
 unfortunate monarch, D.irius, king of Persia, such coward- 
 ly wretches generally take the advantage of precipitating 
 misfortunes already commenced, that they may pay their 
 court to the rising sun. 
 
 The murder of (his unhappy son of an unhappy father, 
 advanced David to the dignity to which he aspired J ; 
 ("though we shall see, in a passage which reflects no great 
 honour to him, that Saul had yet more sons living). lie 
 was now in his thirty-eighth year ; having reigned seven 
 years and a Lalf in Hebron over the tribe of Judah. 
 
 2 Sam. ir. 5, AT. + Ver. 19. 
 
 J Chap. T. ttr. 3. I ChrOD. xi. 3. 2 Sara. a. 4, . 
 
 THE LIFE OF DATID. 29 
 
 Although David was now invested with that supremacy 
 which had been the aim of his endeavours since the time 
 that Sjpis.il inspired him with the spirit of ambition ; yet 
 couid m-t his enterprising genius continue satisGcd with 
 such an f\a!talion. The first object of his attention now 
 was the city of Jerusalem, then inhabited by the Jebu- 
 Mies (Jrjt it WKS of no importance who inhabited it, if 
 David conceived ;i desire for it) : this city he besieged, 
 and the i><iiui>itants, relying on the strength of their forti- 
 ficatiiiii-, out >( derision planted cripples on their ram- 
 parts to guard their walls : saying, li Except thou take 
 away the blind aiid the lame, thou sha'.t not come in 
 hither *."' Nevertheless, David carried the place, and 
 made it hi chief city t. 
 
 A". U. lie supplied himself with more wives and concu- 
 bines out of his new acquisition J. 
 
 \\ bile he was thus amorously engaged, the Philistines 
 hearing il-at he was made king over all Israel, came and 
 disturbtr.i him: but D.i\id, according to the usual term, 
 them S ; and his strokes were always sufficiently 
 
 fell. 
 
 'i'iie c.-ir.iic tale of David's bringing home the ark will 
 not be long dwelt upon ; it may only be remarked, that 
 it wis brought on a new cart drawn by oxen ; and that 
 U/.za'u s.<me way or other lost his life, or, as the text 
 reads, wis smote by the Lord jj, for his impiety in 
 saving the ark from bring overturned [. But if " the 
 Lord s.'cth not as man seeth; for man looketh unto the 
 outlaid appearance, but the Lord looketh into the 
 heart ;** th.? intention of Uzzah was indisputably good, 
 and the aikdged crime surely pardonable ; the seeming 
 rxigency precluding all hesitation and reflection. Had 
 (heaik been really overturned for want of this careful 
 prevention, Uzzah might then, it would be naturally 
 imagined, have been rather smote for neglecting to sate 
 it. However, it was no longer trusted to prophane 
 
 2 Saa. T. 0. Joscphns. + 2 Sam. T. 7. 0. 1 Chron. xl. 5 7 
 T * Saja. v. 13. Ver. 20, 25. 1 Oiron. xir. 11. 
 
 li yut-ry. Whether the Lord did not souie'iiui-s smite b\ th.- hand* 
 cf the priests T 
 5 2 Sam. vi.7. 
 
 T S 
 

 
 TUB LIFE OF D.4TID. 
 
 
 
 hands, but carried the remainder of the way upon the 
 more holy shoulders of (he Levites *, with great parade ; 
 attended by musician;, and by David himself, who, 
 dressed in a linen ephod, " danced before the Lord with 
 all his might + :" and this in such a frantic, indecent 
 manner, that he exposed his nakedness to the bye- 
 standers. Wherefore, his wife Michal sneered at him: 
 *' How GLORIOUS was the king of Israel to-day, who un- 
 covered himself to-day in the eyes of the hand-mauls of 
 liis servants, as one of the vain fellows SHAMELESSLY un. 
 covereth himself J." David, it seems, was of a different 
 opinion ; for he told her he tzoidd play before the Lord ; 
 and would be yet more vite than she had represented 
 him; adding "and of the maidservants which thou 
 hast spoken of, of them shall I be had in honour*," 
 Some staunch zealots have very prudently spiritualized 
 (his pait of David's answer, and given the mystical sense 
 of it : (he prophane, who are content with the evident 
 signification of words, having construed it no otherwise 
 than into an insinuation that he had no cause to be' 
 a>hamed of what he exposed. Fie on them ! 
 
 This story is concluded with a remark as odd as the 
 ' rest of it. '' Therefore, Michal, the daughter of Saul, 
 had no child until the day of her death |j." For, if 
 Michal had hitherto borne no children, neither to David, 
 nor to her immediate husband, her barrenness must have 
 been constitutional: and, preceding her offence, could 
 not be a punishment inflicted in consequence of it. More, 
 over, if, on (he other hand, she had borne children, and 
 this disgrace to her was the consequence of a resolution 
 made by her husband David, that she would have no more 
 children by him ; her quiet resignation under (his imposed 
 itate of widowhood, is, by inference, a high compliment 
 on this poor woman's conjugal virtue! which was far 
 from the historian's intention to bestow. Indeed, there 
 is great reason to credit Michal, and to believe that David 
 really behaved with all the extravagance she ascribes to 
 him ; for she appeared before this affair as a discreet kind 
 of a woman; no instance of folly being produced in her, 
 
 8 Sam. vi. U. 
 I Clirun XT. 2. 15. 
 
 Vcr. 20. 
 
 2 Sam. vi. 23. 
 
 JVer.22. 
 
 THt Lift OF DAVID. 31 
 
 unless the contrivances she made use of to fare her 
 husband from the effects of her father's rage, may be al- 
 lowed to bear such interpretation. Whatever judgment 
 however is passed upon Michal's censure of David's be- 
 haviour in thii procession, it fhewed great cruelty and in- 
 gratitude in him to fix so disgraceful a stigma on her; 
 and not to make allowance for female indiscretion, the 
 worst name that could be bestowed on her fault. 
 
 After this David smote the Philistines, not sparing even 
 Gath, that city which liad so humanely protected him*. 
 He then smote the Moabites, putting to the sword two- 
 thirds of the nation, by causing them to lie prostrate on 
 the ground, and measuring them by lines ; " even with 
 two lines measured he put to death ; and with one full 
 line to keep alive +," so systematic was his wrath! 
 Hadadezar, king of Zobah, was the next whom he smote ; 
 who, being assisted by the Syrians of Damascus, he next 
 smote them J. Vet all this smiling and slaving is so ob- 
 scurely mentioned, tkat we know nothing of the offences 
 committed against this mighty chief, to excite such blood, 
 thirsty indignation. Indeed, the cause is, without much 
 difficulty, dtducible from the produce of these wars, 
 which sulficiently indicate the nature of David's thirst. 
 Great quantities of gold, silver, and brass, are said to 
 have been brought to Jerusalem ; and the priests may 
 with reason be supposed to be the instigators to these 
 wars, since we find all the plunder sunendered to them ||. 
 We have therefore no cause to wonder at (he exalted 
 praises they have bestowed upon the instruments of their 
 wealth. He is said to have " gat hii> a name, when he 
 returned from smiling the Syrians ?." This may very 
 easily be credited ^ but it is to be feared, that if the name 
 he gat from the Jews, and that which he gat from the 
 Syrians were compared, they would not accord extremely 
 well together. 
 
 David was at this time seized with a temporary fit of 
 gratitude toward a lame sou of his old friend Jonathan, 
 
 2 Sam. viii. I. 1 Chron. xviii. I. t 2 Sara. viii. f. 
 
 * Ver. 3, 5. 1 Chron. jiviii. 3, 6. 
 
 ^ 2 Sam. viii. 7, 8, 10. 1 Cliron. xviii. 8, 4, 0. 9, 10. 
 
 jj2Sam.Tiii.il. JCliroii.xviii.il. H 2 Sara. Tlil. 1 J. 
 
- - 
 
 32 THE LIFE OF DAVID. 
 
 named Mephibosheth, to whom he restored all the private 
 patrimony of liis grandfather Saul, and look him ir.tu his 
 family *, not without due consideration, it is to be sup- 
 posed, since by that means he kept him under his own 
 eye. But this gratitude was nut lasting ; for nnun an 
 accusation preferred against him by his servant, David 
 readily bestowed all Mephibosheth's possessions upon that 
 srrvantt ; yet, when (lie accusation was foyiid to be 
 false, instead of equitably punishing the asperscr i>f in- 
 nocence, and re-instating Mvphibtxhtth in his former 
 favour, he restored to him but half the forfeiture for his 
 supposed guilt J, leaving the villain Zibah in the quiet 
 possession of the other half, as the reward of his treachery. 
 But of this in its proper place. 
 
 The next memorable act recorded of David, is Ihe only 
 acknowledged crime that he ever committed ; all his other 
 transactions being reputed ' right in the eyes of the 
 "Lord." 
 
 In the midst of an obscure detail of smiting and slaving; 
 in revenge for (lie contemptuous treatment ot some am- 
 bassadors, sent by him with compliments of condolence, 
 but who, perhaps, deservedly, were considered as spies; 
 while Joal) was with the army prosecuting the siege of 
 Kabbah, a chk-f city of the Ammonites, David, then at 
 Jerusalem, walking one evening on the roof of his palacp, 
 perceived, from that eminence, a handsome woman bath- 
 ing herself ||. fired with the sight, he .-cut to enquire 
 who the was : and understanding she was Bath-bin ba, 
 wife to Uriah, who was at that time opportunely absent in 
 the army under Jo.ib, he caused her to be brought to 
 him directly (no ceremony in the cas-. 1 ), and after gratify- 
 ing his incliiulion, sent her home a/jain'J. Some time 
 after, the woman, funlin;; herself with child, naturally 
 informed the king of it. lie, never at a loss for ways and 
 means, immediately ordered Uriah home**; of whom he 
 enquired news concerning the operations of the campaign, 
 and (hen dismissed him to his own house, sending after 
 
 2 Sam. ix. 1. + Ch. xvi. 4. J Ch. xix. 29. 
 
 <; 1 Kings, xv. 5, coiiij.an-cl with 1 Cliron. xxi. f. 
 |j i Sam. si. 2. *i Vcr. \, Ver.O. 
 
 THE LIFE OI DAVID. S3 
 
 him a present of victuals*. David intended the good man 
 a little relaxation from the fatigues of war, that he might 
 kiss his wife, and be cheated into a child more than he had 
 a natural right to: but whether Uriah had received any 
 intimation of the honour his Majesty had done him ; or 
 whether he honestly mrant the self-denial which he pro- 
 Jessed, we arc not advertised: however, Uriah would not 
 go home, but slept in the guard-room, with the king's 
 kervants-K David took care to be informed of this, and 
 questioned Uriah concerning the reason of it. Uriah 
 urged a scruple of conscience against g^ing to enjoy any 
 indulgence at home, while the ark, Joab, and the army, 
 icmained in tents in the open lieldj. He was detained 
 another night, when David made himdrunk^, waiting to 
 see what cllect that might have. It was still the same; 
 Uriah, like many other drunken men, was resolved not 
 to go home. David, finding him so obstinate, altered hit 
 plan of operations, and determined then to get rid of him 
 for ever. To which intent, he sent him back to the camp, 
 with a letter to the general. " And he wrote in tlie letter, 
 " saying, Set ye Uriah in the fore-front of the hottest 
 "battle, and retire ye from him, that he may be smittea 
 " and dit||." This instruction was accordingly complied 
 withal ; and then Uath-sheba, like another Abigail, was 
 taken into David's seraglio**. 
 
 Nathan the prophet read David an arch lecture upon 
 this subject ++; ai:d he, who took care not to disagree 
 with liis best friends, bore with the reproof, and humbled 
 himself accordingly. 
 
 This complicated crime committed by David is univer- 
 sally allowed: but people think so little for themselves, 
 that even this would be qualified, were, it not found ready 
 condemned to their hand in the relation of it. This crime 
 is given up too, as the only stain in David's character ; 
 but the circumstances of it will not permit this to be 
 granted, abstracted from any consideration of the man. 
 For though a generally good man may, in a sudden start 
 
 2 Pnm.xi. 8. + Vrr.9. t Ver. II. 
 
 |1 9 S:nn. xi. IS. H Ver. 17. Ver. 27. 
 
 tt 8 Sam. ill. I. 
 
 Vcr. 13. 
 
J _ 
 
 34 THE Lire OF RATIO. 
 
 of any of the passions, lose government of himself so far 
 as to violate conjugal fidelity, or perhaps suddenly to kill 
 another, yet a deliberate scheme, including tico such 
 crimes, can be concerted only by a bad heart. Jt is also 
 to be remarked, respecting his famous repentance of this 
 black transaction, that he shewed no tokens of relenting 
 until it was extorted from him by artifice; and that even 
 then, though lie mourned his crime, he never entertained a 
 thought of relinquishing future commerce with the woman 
 so wickedly obtained, but kept her until ho died, and 
 altere.) the regular course of succession in favour of a son 
 he had l>y her *. 
 
 It is hoped the supposition may be allowed, that the 
 noise this righteous affair made might be one motive for 
 Joab'i desiring David to come and partake some of the 
 honours of the cairp.iign t : an opportunity on which he 
 prudently laid hold ; but fatal was his presence wherever 
 he appeared. 
 
 Jiow shall a person, subject to the feelings of humanity, 
 (a security of more avail among men than (he most binding 
 laws) how shall a man, not steeled to a ?ery Jew, find 
 expressions suited to the occasion, when he relates the 
 treatment of this poor city Il.ibbah : The study would 
 he as difficult as unnecessary ; the simple unexaggerated 
 tule, if sftriou^ly attended to, will shock the humane reader 
 suiliriently. The city was taken and plundered ; and 
 David " brought forth the people that were therein, and 
 put them under saws, and under harrows of iron, and 
 under axes of iron, and made them pass through the brick, 
 kiln J : and thus he did unto all the cities of the children 
 of Anmion $." The precise punishments here alluded to 
 a.-e not understood at this time, writers being much di- 
 
 * 1 Kinj*s i. 13. + 2 Sam. x jj. 27, 28. 
 
 J It is supposed tlmt tlic nncicnt slavery of tlic Jews to the 
 Egyptians, and the labour they wore employed in by llu-ir lordly 
 inbk-masturs, the making bricks, illicit be a current reproachful jeer 
 upon the Jews, when any (juarn-1 happened between UK-HI and t'licir 
 nenrhboars; and that llu! making their prisoners pass through the 
 bnck-kiln, was a cruel mclliod of revenging such i.OrouU. A con- 
 jecture not improbable. 
 
 2 Sam. xii. 31. 1 Chron. xx. t. 
 
 THE LIFE OF DAVID. 35 
 
 ided in their expositions of these words ; but that extra- 
 ordinary punishments are meant, cannot admit of a doubt ; 
 for though believers expound the putting the Ammonites 
 under taws and harrows, into the making slaves of them, 
 and that these were the tools with which they laboured ; 
 yet this will not agree with the Idler of the texts whose 
 authority 'n mentioned in the note, where it is said, that 
 lie (David) " cfr TIIT.M with saws and with harrow* of 
 iron, and with axes!" And should more evidence be 
 yet required, Josephus alsj w rites, that " the men were 
 put to death by exquisite tornn nts." The general truth 
 of the f-:ct sia;u!s therefore niiimpe.ached. And is it thus 
 the people of God, headed by a man sliled, in a peculiar 
 manner, the Man lifter God's oan heart, used the prison* 
 ers of war ? Ut-lla, horritla Hclla! 
 
 It would not be easy to select any period of any history 
 more bloody, abounding mor-' in wickedness of various 
 dyes, than that which is the object of the reader's present 
 attention. Instances succeed so quick, that the relatioa 
 of one is scarcely concluded, but fresh ones obtrude 
 upon notice. 13ut now horrors of a dilTcrrnt hue demand 
 our attention. 
 
 Aniintr.i, one of our Hero's sons, rarlshed his sister 
 Tamar, and then turned her out of doors*. Absalom, 
 her brother by the same mother, seemingly t.tok no no- 
 tice of it, until two years afler; when he incited all hii 
 brothers to a feast at his sheep-shearing, where he made 
 Aiiiiiion drunk, and murdered hunt; so deliberate, and 
 jet so determined was hi* revenge! Absalom, on his ac- 
 count, fled out of Judea, fur three yearsj ; until, at th 
 in treaty of Joab, ho was iaiitrd home again by his father, 
 whose favourite he was;. I3ut though he returned to 
 Jerusalem, yet would nut his father sec him for two 
 years morr||. 
 
 Absalom, during his exile, conceived a design of depos- 
 ing his father ; for after liuir lecanniiution, his first at- 
 tenticn was'to render him-clf popular. To this end he 
 *et up a splendid equipage 5 ; but politically increased 
 
 2 Sam. 
 
 Cn. ik. 
 
 It. 
 
 Ver. 29. 
 Ver. 29. 
 
 Ver. W. 
 CD. XT. 1. 
 
3C THE LIFE OF OATID. 
 
 Ms affability with his magnificence: rising up early, and 
 planting himself in the way, to salute all who came to his 
 father's levee. Of those he kindly enquired their busi- 
 ness, or grievances ; throwing out hints of the king's re- 
 missntss in the execution of justice; and how uprightly 
 lie would conduct himself, were their causes to be deter- 
 mined by him *. The profession of piety is universally, 
 and was in particular among this people, the most suc- 
 ces:>ful disguise for crafty de-singing men to assume. 
 M hen Absalom, therefore, thought his scheme sufficiently 
 ripe for execution, he desired leave of his father to go to 
 Hebron, to perform a vow made by him while a refugee in 
 Syria t. At Hebron he set up his standard, and his fol- 
 lowers assembled in such numbers, and the defection wai 
 o general, that David thought it adviseable to retire 
 from Jerusalem J. 
 
 With him he took all his family and dependents, ex- 
 cept ten concubines, whom he left in his palace to keep 
 house . The priests, Zabok and Abiathar, with the ark, 
 would also have gone with him ; but he thought it would 
 he more for his service for them to remain in the city as 
 spies, to send him intelligence how matters went ||. It is 
 no inconsiderable part of politics, to know how to suit 
 men with proper employments. Ahitophel, his prime 
 minister, joined the malcontents 1 ; to balance which mis- 
 fortune, David prevailed on Hushai, a trusty man of 
 some importance, to remain in the city, that he might in- 
 gratiate himself with Absalom, thwart the counsels of 
 Ahitophel, and transmit intelligence to him from time to 
 time, through the conveyance of the priests, whose sons 
 were to carry on the correspondence *. Having concerted 
 matters thus, he evacuated Jerusalem, and Absalom en- 
 tered hit. 
 
 When David was upon his journey from the city, be 
 was met by Ziba, servant to Mephibosheth, with asset 
 and provisions for his Majesty's accommodation in his re- 
 treat + J : of whom, when David enquired why Mephibosheth 
 
 2 Sam. XT. 2, 1. + Ver. 7. 
 
 *. v cr- 1 .. H Vl>r - * r ' * 
 
 \ *r. 3*, Ac. tt Vw. 37. 
 
 Ver. 12, U. 
 
 * 3 Sltm - xv - l9 ' 
 *$ 2 Sm. XT!. I. 
 
 THE LIFE OP DAVID. 37 
 
 did not come with him. this treacherous servant told him, 
 that he staid behind at Jerusalem, hoping to obtain the 
 kingdom of his grandfather during this disturbance*; by 
 which lying aspersion, he gained a grant of all his master'* 
 possessions. 
 
 Here we may introduce a circumstance which is so far 
 material, as it serves to shew, that the sanctity of Datjii 
 was not quite so universally assented to as may be ima- 
 gined, while he was living, and his actions not only fresh 
 in memory, but more perfectly known, than, possibly, was 
 prudent to transmit to these distant ages. 
 
 As David prosecuted his flight, he was met by a man 
 of Saul's family, whose name was Shemei. This man, as 
 he came on, kept muttering curses between his teeth, and 
 at length cast stones at the king and his attendants, call- 
 ing out to him, " Come out, corns out, thou bloody man, 
 " and thou man of Belial : the Lord hath returned upon 
 " thee all the blood of the house of Saul, in whose stead 
 " thou hast reigned ; and the Lord hath delivered the 
 " kingdom into the hand of Absalom thy son ; and be- 
 " hold thou art taken in mischief, because thou art a 
 " bloody man+." This is pathetic, and truly charac- 
 teristic of the person to whom the speech was addressed. 
 Some of his retinue were at the point of silencing hi* 
 brawler with the ultima ratio rcgum"*; but David pre. 
 vented it$, wisely considering this not to be a season for 
 proceeding to extremities. 
 
 Absalom, in the mean time, being come to Jerusalem, 
 like a buck of spirit, took the damsels which his father 
 had left to keep house, and cuckolded the old man, by 
 way of bravado, on the top of ii||, iu a tent erected for 
 this heroic purpose! 
 
 Ahitophel advised Absalom to select twelve thousand 
 men, and pursue David directly, before he had time to re- 
 cover his surprised which was certainly the best resolution 
 
 * 2 Sam. xri. 3. 
 J The motto on French cannon. 
 | 1 Sam. xvi. 91, H. 
 
 U 
 
 +. Ver. 7, 8. 
 
 2 Sam. xvi. 9. 10. 
 Chap. xvii. 1. 
 
33 
 
 THE LITB OF DATID. 
 
 ili.it could hare been formed. But Ilushai, as was con. 
 terted, proposed a different plan of operations; opposing 
 to the former the well-known valour and military skill of 
 the old king ; and the hazard of making him aud his meu 
 desperate*. He advised a collection of all the troops in 
 the kingdom, that success might be in a manner ensured, 
 and that Absalom should command them in person. By 
 which means, he afiirmed that they should overwhelm 
 David and his parly, wherever they found liimt. Ilushai 
 gained the ascendancy, and when he knew (hat his scheme 
 was accepted,he gave immediate notice to the priests J, with 
 instructions for David how to conduct himself . David 
 divided his forces into three bodies, commanded by Joab, 
 Abishai, andlttai; but by the prudent care of his men 
 was not permitted to hazard his person, by being present 
 in action ||. When he had reviewed his army, he gave his 
 generals special charge to preserve the life of Absalom ; 
 and with a policy that reflects honour upon his military 
 knowledge expected the enemy in the wood of EphraimT; 
 a covert situation being the most judicious that could be 
 chosen, for a small army** to encounter one more nume- 
 rous. David's men were tried veterans, among whom were 
 the remains of those who served under, and lived vrith 
 him at Gathff; whereas Absalom's army must have con- 
 sisted chiefly of fresh men. The battle decided in favour of 
 David {;+, with great slaughter of the rebel army ; and as 
 Absalom fled on a mule, his head caught in the boughs of 
 an oak, and he remained suspended in the air : while his 
 mule ran away from between his Icgs. He was observed 
 in this condition by a man who went and told Joab ; and 
 l.e, who consulted the safety of David, rather than his 
 parental weakness in behalf of an unnatural son, killed 
 Absalom with a dart||||. 
 David grieved immoderately for this reprobate son, on 
 
 * SSam.xvii. 8. + Ver. 11. 
 
 * 2 Sara. xvii. 16. $ Vcr. 10. 
 
 || 2 Sum. xviii. I, 2, 3. ^ Vi-r. 4, S, 6. 
 
 '" According to Josephus, David had but four thousand men. 
 ++ 2 Sam. xv. 18. JJ 2 Sam. xviii. 7. Ver. 9. 
 U!] 2 Sam. xviii. It. 
 
 THE LIFE OF DAVID. 39 
 
 w'.iom lie had misplaced a great affection* : and though he 
 had tided the mourner on several occasions, this is the 
 only one in which his sincerity need not be questioned. 
 It is (rue, he might be really concerned at the murder of 
 Abner; but (hen circumstances ought to be attended to : 
 Abner was killed prematurely ; he had not finished his 
 treacherous ncgociation ; David had much to hope from 
 him ; but when his expectations had been answered, it 
 is far from being improbable, that he would have found 
 an opportunity himself to have got rid of a man, on whom 
 he could have plced no reliance. But to return : 
 
 David was roused from his lamentations by the re- 
 proaches of his victorious general f ; who. flushed with 
 success, told him the truth, but perhaps told it too coarsc- 
 Jy. It is evident that Joab now lost the favour of bis 
 master, which the murder of Abuer, the killing Absalom 
 in direct contradiction to David's express order, and, last- 
 ly, his want of sympathy, aud his indelicacy in the present 
 instance, were the apparent causes. 
 
 After the battle, he invited Amasa, Absalom's vanquish. 
 ed general, to return to his duty ; very imprudently and 
 unaccountably promising him the chief command of his ar- 
 my in t!ie ste.id of Joabt; which was seemingly but an un- 
 thankful return for the victory that officer had just gained 
 him, and for his attachment to his interest all along. 
 Amasa, it is true, was a near relation ; but Joab, accord, 
 ing to Josephus, stood in the same degree of consangui- 
 nity ; they being both the sons of David's sisters ; this offer 
 must therefore have been rashly influenced by his resent, 
 ment against Joab, as before-mentioned. 
 
 The remains of Absalom's scattered army dispersed to 
 their homes in the best and most private manner they 
 i-ould: but David inadvertently plunged himself into 
 fresh troubles, by causing himself to be conducted home- 
 by a detachment from the tribe of Judah ||. This occa. 
 sioncd disputes between that and the other tribes. They 
 accused Judah of stealing their king from them 5. Judah 
 
 * 3 Sam. x\iii. 33. 
 I riiap. xix. 5, fi, 7, is. 
 * Chap. xix. 41. 
 
 + Chap. xix. 4. 
 
 Ver. *. |] Ver. 11,14. 
 
 U2 
 
40 THE L1FC OF DAVID. 
 
 replied, thai they gave (heir attendance because the king 
 was of their tribe; and that it was their owu free will * : 
 the others rejoined, tliat they haJ ten parts in the king, 
 and that (heir advice should have becu asked as to the 
 bringing him back+. At this juncture, one Sheba took 
 advantage of the discontent, " and blew a trumpet, and 
 said, we have no part in David, neither have we inhe- 
 ritance in the son of Jesse : every man to his lent, O 
 Israel j." The consequence of this was a second insur- 
 rection. Amasa was ordered to adorable an army to 
 suppress it, but not proceeding with the desired (peed, 
 Abishai was afterwards commissioned with the same trust. 
 Amasa and Abishai met and proceeded together, and were 
 joined by Joab and his men. But Joab, not thoroughly 
 liking to serve under a man he had so lately vanquished, 
 snd having as few scruples of conscience as his old master, 
 made short work, slabbed Amasa, and re-assumed the 
 command of the whole army . 
 
 Heing once again supreme in cos^mand, Joab pro- 
 ceeded directly 10 the reduction of the malcontents j who 
 shut themselves up in the city of Abel of Beth-maacluh: 
 lie battered the town, but by the negociation of a woman, 
 the inhabitants agreed to throw Sheba's head to him over 
 the wall, which they performed |j : and thus wa quiet 
 once more restored. Joab returned to Jerusalem, where, 
 >vc arc told, that he was general over all the host of 
 Israel ?. Not a syllable appears of any notice taken by 
 David of the murder of the general by himself appointed, 
 and of the assassin's usurping the command of the army. 
 
 Xot finding room in its proper place, it shall now be 
 r.nticed, (hat when David was returning to Jerusalem 
 from the reduction of Absalom's rebellion, with the men 
 of Judah, who came to escort him, Shimei the Beu- 
 jamite**, joined him at the head of a party of his own 
 tribe. This man, who had, at a former meeting, so freely 
 bestowed his maledictions on David when a fugitive, upon 
 this change of circumstances, reflecting on the king's 
 vindictive temper, came now to make his submission ; 
 
 * 2 Sam. six. 42. 
 ^ Chap. xx. 7, 9. 
 *' Chap. xix. 10. 
 
 Ver. +3. } Chap. xx. 1. 
 
 Ver. JS, 16, Ac. 5 Ver. 28. 
 
 THE LIFE OF DAT1D. 41 
 
 David accepted his acknowledgment, aud confirmed his 
 pardon with an oath *. 
 
 We shall have occasion to refer to this passage enon. 
 
 Mephiboshcth came also to welcome David on his re- 
 turn, and u.-ideceive him with regard to the false Ziba's 
 representation of him ; but he appears to have met with 
 no other redress than a remittar.ee ofhalfthc grant made 
 to Ziba of his estate +. 
 
 These intestine trouble* put David upon pondering 
 Low to secure himself, as far as he could forecast, from 
 any future disturbance. 
 
 ft is the part of good politicians, not only to form wise 
 designs themselves, but also to make proper advantage of 
 public occurrences, that all events indiscriminately may, 
 more or l*ss, lead to the purposes wanted to be obtained. 
 Of this policy we shall observe David to be mindful in the 
 ensuii.g transaction. Not that a panegyric upon his con- 
 trivance in this instance, is by any means intended ; for 
 certainly a more barefaced transaction was never exhi- 
 bited : such indeed as could only have been attempted 
 xmong the poor bigotted Jews. It is sufficient, however, 
 that it answered David's purpose; than which, more 
 could not have, been expected from the most complcat 
 stroke that refined politics ever produced. But, view it 
 in a moral light, and certainly a blacker piece of ingra- 
 titude and perfidy can hardly be imagined. It was im- 
 possible to continue the narrative without prefacing thus 
 much. 
 
 David having with much trouble, from his competition 
 with Ish-bosheth, established himself upon the Jewish 
 throne ; and having in the latter part of his reign been 
 vexed, and driven to disagreeable extremities, by the se- 
 ditious humour of his subjects, the rebellion of his own 
 son Absalom, and the revolt of Sheba; his mind now fell 
 a prey to suspicion, lie called to remembrance that 
 gome of Saul's family were jet living ; whom, lest they 
 should hereafter prove thorns in his side, be concluded it 
 expedient to cut off. 
 
 Whenever David projected any scheme, a religious plea, 
 
 -> Sam. xlx. 2. 
 
 + Ver. W. 
 
 V 3 
 
43 THE LITE Of DAYID. 
 
 and the assistance of his old friends, were never wanting. 
 \ famine befelJu(5ea, which continued three years; pro- 
 bably or<Msione;l by the preceding intestine commotions. 
 David enquired c'f the Lord : and the Lord answered, 
 " It is for Saul.anJ for hi> bloody house, because lie slew 
 "thcGibeonite'sV But where is this crime recorded ? 
 Samuel charged Saul with no such slaughter: he reproach- 
 ed him with a contrary fault, an act of mercy! which is 
 assi-ncd as one of the reasor* for deposing him. So that 
 ikberiM was not recollected +, till many years after the 
 man was dead! and then God punishes whom? a whole 
 nation; with three years famine ; which, by the bye, was 
 not sent as a punishment neither; but merely as a hint of 
 remembrance, which ended in hanging tha late kings 
 innocent children ! 
 
 The oracular response dictated no act of expiation ; but 
 only pointed out the cause of the famine. So that the 
 Gibeonites (who. by the way, had hitherto made no com- 
 plaints that we knew of) were applied to}, for a know- 
 ledge of what recompence they demanded. They re- 
 quired no gifts, neither that for their sakes David should 
 kill any man in Israel (which qualifying expression seem* 
 artfully intended ; since they only required I David to , A*. 
 vcr the men to them that they might kill them); but that 
 seven of Saul's sons should be surrendered to them, that 
 they might hang them up, unto the Lord \. David, not 
 xv ith-held by any motives of gratitude toward the poste- 
 rity of his unhappy father-in-law, but in direct violation 
 of his oath at the cave of En<jedi[|, granted the request 
 he must himself hato instigated?, sparing Mcphiboshetn, 
 
 + If God sought rcngcnncc for a particular net of cruelty perpe- 
 trated Uj Saul ; when was vengeance demanded for David's massacre 
 7 the Kdomitcs, the Motbite*. the Ammonites the Jcbus.tes, and 
 ethers, who at limes bocnmc the objects of David s wrath. 
 
 That the charge may allude to some former affair, w not contested , 
 itU however, truly rVmarkable, that there *2****33* 
 neat record of a fact, which nffr such a length of nine demanded an 
 filiation so awfully hinted, aud so extraordinary in ill circum- 
 stance* ! ,. ., 
 
 * 1 Sam. xxl. 2, 3. $ \er.. 
 
 jj 1 Sam. xxvi. 81, M. ' 8 Sara - xxl - * 
 
 THE LIFE OF DATIS. 43 
 
 \vlio luckily was so unfortunate as to be a cripple, and so 
 much a dependent on David, and kept under his own eye, 
 that he had no room for apprehension for him. He there- 
 fore reserved Mephibosheth, in memory of another oath 
 between him and his father Jonathan. Mephibosheth 
 having such a shocking scene to contemplate, and, con- 
 si<i?Ting his decrepitude, might (as he really was) with 
 lii;le hazard be preserved, as an evidence of probity in 
 this pious king. 
 
 A conscience of convenient flexibility is of great use : 
 thus David being under obligation by two oaths, forgot 
 one, and remembered the other. When Creon, in Oedi. 
 pus, was interrogated concerning his conscience, he re- 
 plied, 
 
 ' "Tis my slave, my drudge, my supple glove, 
 My upper garment, to put on, throw off, 
 As 1 think bfst ; 'tis my obedient consci cncc. 
 
 David now, thinking himself securely settled, was 
 .moved both by God* and bySatani, to cause his subjects to 
 be numbered : which is, oddly enough, imputed as a great 
 sin in him to require : for, poor man, according to the 
 premi.-.rs, he was but a passive instrument in the affair. 
 Even David should have his due. The prophet Gad 
 called him to account for it : and as a punishment for 
 this sin of compulsion, propounded to him for his choice 
 three kinds of plagues, one of which his subjects thereby 
 necessarily incurred ; seven years famine, or three months 
 persecution from enemies, or three days pestilence*. 
 David chose the latter. 
 
 It may be as well to decline this story, as to enter Into 
 any more particular consideration of it. From the above 
 itate of the case, the intelligent reader will need no 
 assistance in making his own private reflections on it. 
 
 We have now attended David down to the decline of 
 hi* life; when his natural heat so far decayed, that no 
 
 ". 2 Sam. xxiv. 1. t 1 Chron. xrl. 1. 
 ; 3 Sam. xxiv. 13. 1 Chron. xxl. 19. 
 
|.j THE LIFE Of DAVID. 
 
 addition of cloathing* could retain a proper dogcoe of 
 warmth His physician, prescribed a young woman to 
 Shhim in his bed, by imparting to him a share of 
 iuSeheatt. This remedy may be very eKpcdient m 
 cale of extreme age: but why beauty should be a no- 
 cessary partof the prccri,,f,on, is difficult to conceive. 
 They sought a fair SbJ} and the darnel they found, 
 wa w Jairi. Possibly David might himself direct the 
 del cac/of the* choice : but if hi. physicians intended ,t a. 
 a compliment to their master, it ind.catcd a very msnffi- 
 cie.it knowledge of the animal cceonomy, thus to stimu- 
 "ale the old man, and harrass a carcass already .uffic.cntly 
 worn out: whereas a virgin of homelier features at the 
 me time that she would have furnished an e<,ual degree of 
 va mth vould have been less liable to put wicked 
 houghU in the patient', head %. However the hto., 
 ,a, taken care to inform us, that the king knew her 
 notll :" an assertion, which, from the premises, there 
 does not appear any reason to controvert. 
 
 While the kin? by in this debilitated extremity of hfe, 
 he was destined 'to experience yet another mortification 
 from his children. Adonijah his eldest son smce the 
 death of Absalom, taking advantage of ins ^' s '"< 
 pacity, foolishly assumed the title ofkm^, which, had he 
 been a little lesf precipitate, would havc.oon fallen to him, 
 perhaps, without contest. For though Ifcv.d afterward, 
 is represented as having secret intentions to alter the sue- 
 cession, yet the countenance shewn to his pretension by 
 Joab the general, by Abiathar the priest, and even by all 
 bis other brothers-, seem to indicate, that had Adon.jah 
 been more prudent, we should not now hai heard BO 
 much of the wisdom of Solomon. It is possible Adom- 
 jah might, even as it was, hare mnintamed his an ic.patcd 
 dignity, had he not, like Saul before, sighted hi. most 
 
 .,..., + Vrr. 2. * Vcr. 3, 4. 
 
 % .. Bo??haave frequently told his pupils that an oUl Gciinaii 
 nrince i.i a very infirm state of hcallli, In-ing advised to l.c be- 
 w^n tvo MdbMOMtrb|!^ grew so hraUhy ami ftronff, 
 !ut his physicians found it *<, to rciuove hi. comp^.oni. 
 
 Mackenzie on Health, p. 70, .'.otc. 
 U 1 King. i. 4. H Vtr. 4. " Ver. 9, 19, . 
 
 THE LIFE OF DAVID. 45 
 
 powerful friends. lie made an entertainment, to which 
 be invited all his brothers except Solomon*; but what 
 ruined him, was his not inviting Nathan the prophet ; it 
 was there the grudge began :' and the exclusion from this 
 merry bout, and the confidence of the party, caused the 
 prophet's loyalty to exert itselft, which might probably 
 hiu-e been suppressed by a due share of Adonijah's good 
 cheer. 
 
 Let not the writer be accused of putting a malicious 
 construction upon every transaction he produces. Pray, 
 reader, turn to your Bible: in the tenth verse of the first 
 rhapter of the first book of Kings, you will find a remark 
 that Nathan was not called to the feast. The very next 
 verse begins, " Wherefore, Nathan spake unto Bathsheba, 
 " (lie mother of Solomon," &c. He was certainly nettled 
 at the slight put on him, and some others, in not being in- 
 vited to Adonijah's feast, else he would not have insisted 
 on that circumstance; which had better been wared. The 
 supposition is not o ridiculous ae has been represented; 
 for surely the probability of Nathan's being corrupted, 
 was not less than that of David's sons; who, yet, all of 
 them, except Salomon (who, had he been invited, had 
 some private reasons to the contrary, which their pro- 
 ceedings shew them to have been aware of) were agreea- 
 ble to settling the succession on their elder brother; though 
 certainly as much interested in the disposal of the king- 
 dom, as Nathan could be; 
 
 Nathan and Bathsheba concerted to inform David of 
 this matter^, where the affronted Prophet could not for- 
 get the slight put upon him ; but, it being foremost in his 
 mind, he insists upon the circumstance of exclusion, in an 
 earnest manner: " But me, even ME thy servant, and Za- 
 " dok the priest, and Bcnaiah the son of Jehoiada, and 
 " thy servant Solomon, hath he not called^;" which spake 
 the cause of his officious loyalty but too plainly. David 
 here acknowledges the promise by which he waved the 
 right of primogeniture in favour of Solomon, Bathsheba'* 
 son||. lie now directed him to be set upon a mule, to be 
 
 1 King. i. 0, 10. 
 
 t Ver. II. J I Kings i. 13. 
 a Ver. 30. 
 
 Ver. 90. 
 
46 THE LIFE OF DAVID. 
 
 proclaimed and anointed king of Israel, by his appoint- 
 ment*. The acclamations of the people upon this raree- 
 show disturbed the opposite parly at their table; and an 
 eient, so unexpected, quite disconcerted them : they all 
 dispersed -f; Adonijah ran to the tabernacle, and took 
 sanctuary at the a'tar. He obtained of Solomon a con- 
 ditional promise of pardon J, depending ou his good bc- 
 
 And now, melhinks, some gentlewoman, of more fhan 
 feminine patience, whose curiosity may have prevailed 
 with her to proceed thus far, may here exclaim : ' It must 
 4 be granted, Sir! that David had his faults: and who has 
 ' not ? but what does that prove? only that he was a man. 
 ' Jf he was frail, his repentance was exemplary ; as you 
 ' n;ay perceive, if you can prevail with yourself to read 
 ' some of his psalms. Indeed, after your ill-treatment of 
 ' the Scripture, it will avail little to tell you tbat you 
 ' contradict those inspired penmen, who expressly stile 
 4 David the Man after God's ozcn heart. Nay, your 
 ( writing against him, under that epithet, shews suffi- 
 ' cieutly the rancour and impiety of your heart ; so that 
 4 I am fearful there are small hopes of reclaiming you.' 
 Good Madam! hear me calmly, and we shall part excel- 
 lent friends yet. Had David not been selected from the 
 rest of mankind, why then it Is possible hardly possi- 
 ble he might pass in the gross, with the rest of the Jewish 
 kings. But, when he is exalted and placed in a conspicu- 
 ous point of view, as an eminent example of piely! he 
 then necessarily attracts our notice in an especial manner, 
 and we are naturally led to wonder, that a more happy 
 subject of panegyric had not been chosen. If he was an 
 holy psalmist; if he is stilcd the Man after God's own 
 heart ; he also lived the life here exhibited : and his capa- 
 bility of uniting such contrarieties, does but augment his 
 guilt! 
 
 Yet, even in his psalms, he frequently breathes nothing 
 but blood, and the most rancorous resentment against his 
 
 Kings i. 33, 38. + Ver. 41, 49, 60. J Ver. 3. 
 
 : , Solomon soon found a pretence, ridiculous enough, but sufficient 
 in bU eyes, to get rid of Atioiiij ah. when hi* father teas drad. 
 
 THE LIFfl OF DiVID. 47 
 
 enemies. Of these take a specimen or two, from the ele- 
 gant tttlft out of that transcendant pair of geniusse* 
 Messieurs Thomas Sfeinhold and John Hopkins; in re. 
 commendation of whose version, and the taste of our 
 rountryinen, it may be truly affirmed, that their psalms 
 hare gone through more editions than the works of any 
 other poet, or brace of poets, whatever. 
 
 Psalm Ixviii. 23, 23, St. 
 
 And he shall wound the head of all 
 
 Jlii rnt-iines also, 
 The hairy scalp of such oj on 
 
 In wickedness do go. 
 
 From Hasan I will brinj. said lie. 
 
 My people end my sheep. 
 And all my own, as I have done, 
 
 From dangers of the deep. 
 
 And make them dip their fed in blood 
 
 Of lliu.-t that hale my name; 
 The tongues of dogs they shall be red 
 
 With lickiug of the same. 
 
 Again, in Psalm bus. 24, 25, 26, 7. 
 
 Lord, turn their table to a snare. 
 
 To take themselves therein, 
 And when they think full well to fare. 
 
 Then trap them in their gin : 
 
 And let their eyes be dark and blind, 
 
 That they may nothing se<; 
 Bow down their backs, and kl them find 
 
 Themselves in thrall to be : 
 
 Pour out thy wrath as hot a> fire. 
 
 That it on them may fall. 
 Lot thy displeasure in thine ire 
 
 Take hold upon them all. 
 
 As dcsarts dry their hou.-e disgrace. 
 
 Their seed do thou expel, 
 That none thereof possess their place. 
 
 Nor in their tents once dwell. 
 
 Very pious ejaculations for the whole congregation to 
 *ing to the praise and Glory of God! 
 
 David's failings, as they are qualifyingly termed, ar 
 generally mentioned as exceptions to the uniform piety of 
 his character : but, if David ever performed any Uuly lau. 
 
48 THE LIFB OF DAVID- 
 
 dablc actions, thote arc the real exceptions to the general 
 baseness which stains the whole of a life uncommonly cr.. 
 
 m The Writer does not task himself to reconcile rapine 
 and crueltv, with morality and religion; there are Com- 
 mentators who love those knotty affairs ; to them they are 
 left When the vindictive tenor of any of David s psalms- 
 has been insisted on, the translation is immediately cen- 
 sured ; prudently enough ; as every one who has sense to 
 perceive the incongruity between such bloody wishes and 
 denunciations, and the acknowledged purity and mercy of 
 the All-beiu-ficent Father of Nature, may not have learn- 
 ine enough to dispute about Hebrew points, and to make 
 them point what meaning he please?. However, such art 
 one, by comparing the labours of Hebrew critics, may 
 vet be enabled to form some sort of judgment between 
 them. For instance, in that terrible 109th psalm, it is 
 certain our Doctors in Divinity do not like it : some, there- 
 fore say, that the verbs are not translated in their pro- 
 per tenses, and that prophetic declarations are thus m.stak- 
 cn for the Psalmist's execrations ; others again say, that 
 to be sure they arc imprecations, but not the imprecations 
 of David ; but those of his enemies on him, which he there 
 only relates ! O happy men ! why do not we all learn 
 Hebrew ? His exemplary repentance is pleaded ; is it any 
 where to be found but in the psalms ? " By their fruits ye 
 ..hall know them." If David was ever truly pious, we 
 shall certainly perceive it in his behaviour on his death- 
 bed. There, it is to be hoped, we shall find him forgiving 
 hii enemies, and dying in charity with all mankind. 
 This is what all mankind in general make a point 
 of, from the saint to the malefactor. David there- 
 fore must certainly give us an extraordinary instance 
 of his attention to this important evidence of contri- 
 tion. But what shall we think, when we see this Nero 
 of the Hebrews die in a manner uniform and consistent 
 with the whole course of his life > What will be our re- 
 tlcctions when we find him, with his last accents, delivering 
 two murders in charge to his son Solomon ? murders still 
 farther aggravated by the included crimes of ingratituds 
 and perjury! one of them being excluded on his faithful 
 
 THE LITE OF DAVID. 41 
 
 general, Joab, who powerfully assisted him on all occa- 
 -ion$, and who adhered to him in all his .extremities, till 
 it the last, when he had justifiable cause for chagrin : but 
 who, notwithitanding, had not appeared against him in 
 .ictual hostility ; but only drank a glass of wine with the 
 malcontents. It will avail nothing to plead the private 
 faults of the man ; we are now to consider him as relative 
 to David, in his public capacity. In which light we must 
 loathe the master who died meditating black ingratitude 
 against so faithful, so useful a servant. For even his de- 
 fection at last may, perhaps, admit of being interpreted 
 tnto a patronization of that particular plan for the sue- 
 cession, rather than into a rebellion against the super- 
 annuated monarch. 
 
 His other charge was against Shimei, who reviled David 
 .it his retreat from Jerusalem, during Absalom's rebellion; 
 but who made his submission to him when he returned 
 victorious, and whose pardon David bad sealed with 
 solemn oath . 
 
 Attend we now to the cause of these reflections : 
 
 After exhorting Solomon, on his death-bed, to keep 
 the statutes of the Lord, David proceeds : 
 
 " Moreover, thou knowest also what Joab, the son of 
 Xeruiah, did to me, and what he did to the two captains 
 >f the host of Israel, unto Abner the son of Ner, and 
 
 U |. nt l, S * son of Jether ' * hora he sl( ?w, and shed 
 the blood of war in peace, and put the blood of war upon 
 his girdle that was about his loins, and in his shoes that 
 were on his feet. 
 
 "Do therefore according to thy wisdom, and let not 
 his hoar head go down to the grave in peace t " 
 
 Ihis was afterwards fulfilled in the basest manner by 
 the admmistralor to this pioJs testament. 
 David concludes thus : 
 
 "And behold, thou hast with thee Shimei the SOD 
 of Uera, a Beojamite of Bahurim, who cursed me with a 
 grievous curse, in the day when I went toMahanaim: 
 put he came down to meet me at Jordan, and I swa 
 Lord, saying, I will not put thee to death 
 
 * 2 s * m - **. 23. 
 
 + 1 Kkgf, a. S, 0. 
 
"0 THE LIFE OF DAVID. 
 
 *' Now, therefore, hold him not guiltless: for tliou art 
 .1 '.vise man, and knowest what thou ooghtest to do unto 
 htm; but his hoar head bring thou down to the grave with 
 blood."* That is to say, * It is true, 1 promised not to 
 i ut him to death ; but thou art a wise m*n, and knowest 
 what thou cuglitest to do: thou knowest thyself not 
 to be bound by that obligation; therefore, his hoar head.' 
 X'c. So saying, he expired ! 
 
 This command was also executed in a manner worthy 
 the son of tuck a Father ! 
 
 To take a retrospect view of the foregoing Narrative ; 
 in few words may be seen the sum lota) of the whole. A 
 shepherd youth is chosen by a disgusted prophet to be 
 tiie instrument of his revenge on an untractable king. To 
 this end he is inspired with ambitious hopes, by a private 
 inauguration; is introduced to court, in the capacity of a 
 harper; and by knocking down a man with a stone, 
 whom, if he had missed once, he had four more chances of 
 hitting; and from whom, at (he last, he could have easily 
 run away ; he was advanced to the dignity of son-in-law 
 to the king. So sudden and unlooked-for a promotion, 
 within sight of the thrcn?, stimulated expectations already 
 wakened; and Saul soon perceived reasons to repent his 
 silliance with him. Being obliged to retire from court, he 
 "ssernbled a gang of ruffian?, the acknowledged outcasts 
 of their country, and became the ringleader of a lawless 
 company cf banditti. In this capacity he seduces his 
 l:rother-in-law, Jonathan, from his allegiance and filial 
 iluty; and covenants with him, that if he obtained the 
 Kingdom, Jonathan should be the next person in autho- 
 rity nmliT him. He obtains a settlement in the dominions 
 f.f a Philistine prince, where, instead of appl) ing himself 
 laudably to the arts of cultivation, he subsists by plunder- 
 ing and butchering the neighbouring nations. He ofl'ered 
 i.ii assistance to the Philistine armies, in the war against 
 his own country, and father-in-law ; and is much dis- 
 custed nt their "distrust of his sincerity, lie however 
 availed himself of the defeat and death of San!, and made 
 a push for the kingdom. Of this he gained only his own 
 tribe of Judah: but strengthened by this usurpation, he 
 
 1 Kings U. 8, 9. 
 
 TIE HFE OF DITID 
 
 va,t a discovery, added mnr W , 
 "coomplished, he took h e wf do 
 "locked seraglio. If* .?,!, , * 
 the ' 
 
 ' he ' to 
 which 
 lnto h * 
 
 ' he 
 <he most 
 
 l, to 
 
 ,y, , o , he 
 
 "* ''e cut off the remainde, of Sat 
 to the soU-mn oath by which ho 
 f-PPjr race: reseru.fg o , J !lf^2 
 '^no apprehensions 8 : and who 3 
 
 , gate him the oppoTu, ,v' of S ,. lhe of Jona- 
 gratitude. When he a " I , makln S a merit of hi, 
 """kind resign their 2-TJS dw ' h bed ' *>ere a 
 breath was ShSnTSL *"* * nlmos '<, his 
 s to his "*" 1 '"* two 
 
 th 
 of 
 
 A(ter 
 " in defia "-e 
 
 ' 1>are fhat l "" 
 
 wboi 
 of Jona- 
 
 -Man 
 
 God 
 
 s oxrn 
 
 tolli S, as 
 
 AUliicicntljr unlisted. -. * .luiu, ne it 
 
 from honest motives; and he S2 | Up . n "' h er, 
 -c.ousi.ess of liwin- nerformn,l de '* wilh ". con' 
 
 Wmlf will prove SSSft *,%*,""* he ^' 
 S con P'ions of <he H P(ern ^ iTL*!** 
 
55 THE LIFE OF DAVID. 
 
 despises all the pious ravings and anathemas uliicli lute 
 been thundered against him by some reverend inquisitors; 
 he expected them ; ha exposed the-.ri : and hopes he may 
 without offence, finally reply in the words of their for- 
 gotten Master :" Father, forgive them, for they knoit 
 ' not* what they do." Those who estimate a man's reli- 
 gion by his implicitness to prescribed notions, and who 
 think it their duty to stifle their living objections in com- 
 pliauce to the dead letter (for objections they will have, 
 jnd very strong ones too ;) such have, and will undoubt- 
 edly be shocked at this publication. Such may produce 
 numerous texts in opposition to what is here produced ; 
 and can inspired writers be inconsistent with thenv-elvcs? 
 It is not at present necessary to discuss that question. 
 Argue tint point among yourselves ; the printer will at 
 least profit by your disputes; though you may happen to 
 
 Explain a thing 'till all men doubt it, 
 And write about the subject, and about it: - 
 ' So spins tht silk-worm small its slender store, 
 And labours "till it clouds HM.-U* all o'er." 
 
 This, yet, is none of his concern. The love of truth 
 is a motive which ought to superccdc every ether consi- 
 deration ; for every other consideration is subordinate in 
 i-omparison with it. Truth requires no tenderness of. 
 investigation, and scorns all subterfuges. It is, when 
 displayed, 
 
 -" divinely hriifht, 
 
 * One clear, unchiuig'd, ami universal light.'' 
 
 To rescue truth, therefore, from obscurity and disguise, 
 is the most rational way of giving 
 
 Glory to God in the higheit ; and on earth peace : good 
 oward men. 
 
 Query ! 
 
 TUB END. 
 
 ftc-printed by J. C'ahuar, 53, BlacVtnar-Hrcet, Borsvjh. 
 
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