Those who think for themselves, and can believe in one God, and reverence6, adore, and worship Him, must ever feel disgusted to dwell on the endless modes of faith with which mankind have been pestered7 and stultified8 for ages past, and also feel grieved to think upon the evils—the persecutions—the wars—and the miseries9, these have from time to time inflicted10 upon the half-civilized world. Brother has been set in enmity against brother, neighbour against neighbour, and nation against nation, fully11 charged with vengeance12 to destroy each other, and by which rivers of blood have been spilt. Jesus Christ, I believe, never said one word that could be construed13 into any such meaning, or to countenance14 any such doings; neither did any man possessed15 of the spirit of the Christian16 religion and its attendant humanity ever view all this otherwise than with horror.
It would be a tedious and an irksome task to give even a list of all the religions, as they are called, from the days of Paganism, down to the present time. Truth long struggled with error, before system after system passed away. Notwithstanding the exertions17 of power to keep them up, they exist now only in story. But do the laws of nature ever alter? Do the sun, moon, and stars shine in any other way than they did to the votaries18 of Jupiter? Do the human passions operate in any other manner than they did thousands of years ago? No, indeed! Let us, then, rejoice that true religion is independent of human caprice; it is founded upon the immutable19 principles of truth, reason, and common sense, and therefore must be durable20 as nature itself. It is not vague and mutable: it is acquired by experience, not merely the creature of chance, habit, and prejudice: it is capable of demonstration21 like the principles of mathematics, and its necessity is evinced by the very nature of man in society. There is a rational and an irrational22 belief, and how can we distinguish the one from the other without reference to the reason of the thing? If reason be abandoned, then sense and nonsense are just the same: religion becomes a chaos23, and faith has no merit. I therefore believe that no faith can be acceptable to God which is not grounded on reason; nothing but truth brings us lasting24 and solid advantage.
But it would appear that the teachers of mankind, in this important concern, have too seldom been actuated by these pure principles, and the “caring for men’s souls” has been made only a secondary consideration. Their leading objects have been the establishment of a system of revenue and aggrandisement; and, to ensure the accomplishment25 of these ends, they began with children, well knowing that, when creeds26 and catechisms were once instilled27 into the infant mind, they would grow with their growth, and would acquire a firm-rooted footing; for, when early impressions and prejudices are once fixed28 in the mind by ignorance, they can seldom or ever be eradicated29. In this state, these victims to deception30 might have been made Pagans in India, Mahometans in Turkey, or disciples31 of Confucius in China: or, have been moulded into any of the various sects32 of misled Christians33 which have, like wens and carbuncles, often disfigured the comely34 face of religion, and the pure and plain doctrines35 of Christianity.
The next important step taken by these teachers, was to get this their religion, of whatever kind it might be, interwoven deeply into all the various governments of the different countries under their influence; but, preparatory to their religion becoming firmly established, the heads of it, who were called “saints” and “fathers of the Church,” were gathered together to judge and determine upon the creeds and doctrines which were to be obeyed. Some of them might, indeed, be actuated by good and others of them by impure36 motives37, but it always appeared to me like their own “act of parliament” to oblige people to offer to Omnipotence38 that kind of worship only which they had been pleased to dictate39, and which by many is considered as arrogant40 presumption41. But, when these doctrines were thus interwoven into all the different governments, they then became “part and parcel of the law of the land;” and, thus fenced, barricaded42, and fortified43, few ever dared to say that anything these laws promulgated44 was wrong; and, if any man whose mind happened to rise superior to superstition45, ventured to publish his opinions of any of them, to show that they were absurd, then racks, tortures, inquisitions, and death, or fine and imprisonment46, with attendant ruin, stared him in the face in this world and threatenings of eternal misery47 in the next. It is thus that the free exercise of the understanding, and the full use of all the means of advancing in religion, virtue48, and knowledge, is checked and debarred; for, unless the free use of writing and publishing the well-digested opinions and plans of the lovers of mankind is allowed to go on without risk, all public improvement, which is or ought to be the chief end of every government to promote, is for want of this liberty, taken away. But in this business, government itself being entangled49 and bound by oaths to support present establishments, may perhaps be afraid to meddle50 or countenance any writing tending to a reform, or that may have the appearance of militating against this order of things.
But to dwell on this, the gloomy side of the picture, without noticing the other side, may be unfair; for the framers of unaccountable creeds set mankind a-thinking generally upon these and many other matters, which perhaps they would not otherwise have done; and, besides this, it is on all hands allowed that the monks51 and friars of old, amidst all their superstitions52, preserved in their monasteries53 many records and much valuable knowledge, which, without their care, would have been lost to the world. Add to these, their charities to the destitute54 and their constant best endeavours to teach the grossly ignorant, and to reclaim55 the equally grossly wicked, part of the community, and in examining impartially56 into the change effected by the Reformation,—it amounts only to a lessening57 or setting aside a portion of the bigotry58 and superstition by which the old doctrines were enforced. Although one may lament59 that a more rational view of religion, and its very important concerns, had not been fully contemplated60 upon, yet even under its guidance, and with all its defects before the mighty61 change of the Reformation was effected, it would appear that the moral conduct of the common people was generally good, and they were in some respects happier and better off than they have ever been since. The Romish clergy62, or priests, in those times, though they took the tithes63 (according to an old Jewish custom), yet these were more usefully and justly divided than they are in the present time; for they in their day took only a third part of these to themselves, and the other two-thirds were expended64 in building and repairing their churches and supporting all the poor. There was then no church cesses, nor poor laws, nor the sickening, harassing65, and continual gathering66 of the enormous sums of the poor-rate.
The established clergy are also bound, in a similar way, by old laws and oaths which have been imposed upon them, to swear to their belief in a certain string of creeds before they are allowed to enter upon the clerical office; and all this, backed and encouraged by the lures67 of enormous stipends68 or livings attached to their church, which is furthermore made sure of by these livings being, as it were, held out as a provision for the unprovided part of the younger branches of the families of all the poor gentry69 of the land. Thus situated70, any alteration71 or improvement may be looked for in vain, while self-interest and pride continue so powerfully to guide the actions of mankind.
Time, indeed, may bring about wonders, and the example and influence of North America can perhaps alone be looked up to to lead the way as the regenerator72 of the Old World. There they have none of the old protecting laws, nor the old prejudices of Europe, Asia, and South America, to contend against, and must see the errors these have fallen into, and may move forward upon clear ground. “The Rites73 and Ceremonies of all Nations” will serve them as a kind of text, and also as a beacon74 and a guide-post, to show them the way they ought to pursue, so as to steer75 clear of the absurdities—to say no worse of them—by which mankind have been so long led, hoodwinked, into so many egregious76 follies77.
It must, furthermore, be observed and conceded on behalf of the present religious establishment of this enlightened and comparatively happy land, notwithstanding the spots and blemishes78 which bar the approach to rationality and perfection, that the regular clergy, with few exceptions, and taken as a whole—from their learning, their acquirements, and their piety—are real and valuable ornaments79 to our country, without whose help and the example they set, it is to be feared the people would soon retrograde into barbarism, or, into what is nearly as bad—fanaticism. To keep down or prevent this latter growing evil from rising to a height will require the utmost exertions of the regular clergy, as well as the united wisdom and prudence80 of the legislature to discountenance it. To attempt using force would only serve to unite its votaries and increase their numbers; for as long as ignorance is stalking abroad, multitudes will be found in every country who see things with an obliquity81 of intellect, and are thus ready prepared to adopt anything new, however stupid; and the reveries of Johanna Southcote, and the ravings of Ranters, do not appear to them sufficiently82 absurd.
点击收听单词发音
1 thoroughly | |
adv.完全地,彻底地,十足地 | |
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2 component | |
n.组成部分,成分,元件;adj.组成的,合成的 | |
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3 astonishment | |
n.惊奇,惊异 | |
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4 forth | |
adv.向前;向外,往外 | |
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5 adoration | |
n.爱慕,崇拜 | |
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6 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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7 pestered | |
使烦恼,纠缠( pester的过去式和过去分词 ) | |
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8 stultified | |
v.使成为徒劳,使变得无用( stultify的过去式和过去分词 ) | |
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9 miseries | |
n.痛苦( misery的名词复数 );痛苦的事;穷困;常发牢骚的人 | |
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10 inflicted | |
把…强加给,使承受,遭受( inflict的过去式和过去分词 ) | |
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11 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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12 vengeance | |
n.报复,报仇,复仇 | |
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13 construed | |
v.解释(陈述、行为等)( construe的过去式和过去分词 );翻译,作句法分析 | |
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14 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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15 possessed | |
adj.疯狂的;拥有的,占有的 | |
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16 Christian | |
adj.基督教徒的;n.基督教徒 | |
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17 exertions | |
n.努力( exertion的名词复数 );费力;(能力、权力等的)运用;行使 | |
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18 votaries | |
n.信徒( votary的名词复数 );追随者;(天主教)修士;修女 | |
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19 immutable | |
adj.不可改变的,永恒的 | |
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20 durable | |
adj.持久的,耐久的 | |
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21 demonstration | |
n.表明,示范,论证,示威 | |
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22 irrational | |
adj.无理性的,失去理性的 | |
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23 chaos | |
n.混乱,无秩序 | |
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24 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
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25 accomplishment | |
n.完成,成就,(pl.)造诣,技能 | |
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26 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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27 instilled | |
v.逐渐使某人获得(某种可取的品质),逐步灌输( instill的过去式和过去分词 ) | |
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28 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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29 eradicated | |
画着根的 | |
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30 deception | |
n.欺骗,欺诈;骗局,诡计 | |
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31 disciples | |
n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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32 sects | |
n.宗派,教派( sect的名词复数 ) | |
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33 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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34 comely | |
adj.漂亮的,合宜的 | |
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35 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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36 impure | |
adj.不纯净的,不洁的;不道德的,下流的 | |
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37 motives | |
n.动机,目的( motive的名词复数 ) | |
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38 omnipotence | |
n.全能,万能,无限威力 | |
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39 dictate | |
v.口授;(使)听写;指令,指示,命令 | |
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40 arrogant | |
adj.傲慢的,自大的 | |
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41 presumption | |
n.推测,可能性,冒昧,放肆,[法律]推定 | |
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42 barricaded | |
设路障于,以障碍物阻塞( barricade的过去式和过去分词 ); 设路障[防御工事]保卫或固守 | |
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43 fortified | |
adj. 加强的 | |
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44 promulgated | |
v.宣扬(某事物)( promulgate的过去式和过去分词 );传播;公布;颁布(法令、新法律等) | |
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45 superstition | |
n.迷信,迷信行为 | |
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46 imprisonment | |
n.关押,监禁,坐牢 | |
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47 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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48 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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49 entangled | |
adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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50 meddle | |
v.干预,干涉,插手 | |
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51 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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52 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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53 monasteries | |
修道院( monastery的名词复数 ) | |
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54 destitute | |
adj.缺乏的;穷困的 | |
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55 reclaim | |
v.要求归还,收回;开垦 | |
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56 impartially | |
adv.公平地,无私地 | |
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57 lessening | |
减轻,减少,变小 | |
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58 bigotry | |
n.偏见,偏执,持偏见的行为[态度]等 | |
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59 lament | |
n.悲叹,悔恨,恸哭;v.哀悼,悔恨,悲叹 | |
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60 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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61 mighty | |
adj.强有力的;巨大的 | |
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62 clergy | |
n.[总称]牧师,神职人员 | |
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63 tithes | |
n.(宗教捐税)什一税,什一的教区税,小部分( tithe的名词复数 ) | |
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64 expended | |
v.花费( expend的过去式和过去分词 );使用(钱等)做某事;用光;耗尽 | |
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65 harassing | |
v.侵扰,骚扰( harass的现在分词 );不断攻击(敌人) | |
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66 gathering | |
n.集会,聚会,聚集 | |
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67 lures | |
吸引力,魅力(lure的复数形式) | |
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68 stipends | |
n.(尤指牧师的)薪俸( stipend的名词复数 ) | |
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69 gentry | |
n.绅士阶级,上层阶级 | |
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70 situated | |
adj.坐落在...的,处于某种境地的 | |
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71 alteration | |
n.变更,改变;蚀变 | |
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72 regenerator | |
n.收革者,交流换热器,再生器;蓄热器 | |
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73 rites | |
仪式,典礼( rite的名词复数 ) | |
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74 beacon | |
n.烽火,(警告用的)闪火灯,灯塔 | |
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75 steer | |
vt.驾驶,为…操舵;引导;vi.驾驶 | |
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76 egregious | |
adj.非常的,过分的 | |
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77 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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78 blemishes | |
n.(身体的)瘢点( blemish的名词复数 );伤疤;瑕疵;污点 | |
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79 ornaments | |
n.装饰( ornament的名词复数 );点缀;装饰品;首饰v.装饰,点缀,美化( ornament的第三人称单数 ) | |
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80 prudence | |
n.谨慎,精明,节俭 | |
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81 obliquity | |
n.倾斜度 | |
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82 sufficiently | |
adv.足够地,充分地 | |
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