In the fever and tumult7 of worldly pleasures and pursuits, the voice of wisdom has little chance to be heard, and it seems necessary that misfortune should have forced the mind in upon itself, before we become inclined to find resources in religion. Then we invoke8 this sublime9 and consoling power, and like the friend that avoids our prosperity and our festivals, but returns to cheer our[155] misfortunes, this celestial10 friend is at hand to offer her sustaining succor11. We may class all those pleasures as noxious12, which will not associate with this august visitant. Even in our periods of happiness, if we pause for the reflection of a moment, we find the need of immortality13. All the generous and tender affections acquire a new charm in alliance with religious ideas, in the same manner as objects beautiful in themselves, receive a new lustre15 when a pure light is thrown upon them. Filial piety16 becomes more touching17 in those children who pray with fervor18 for the preservation19 of the life of a mother. Let a pious20 courage guide the sister of charity, and she becomes the angel of consolation21, as she visits the abodes22 of misery24. Even virtue25 itself does not receive its celestial impress, except in alliance with religious sentiments. A few of the higher philosophers among the great ancients, and Fenelon, Newton, Milton and a few other men of immortal14 name, saw the divinity as He is, and contemplated26 the perfect model of his infinite perfections. Their efforts tended to co?perate with the divine views of order and harmony, in constantly directing human actions and thoughts towards good. The beautiful system of the gospel has the same simplicity28 of object; and its tendency to honor and meliorate humanity is directed by the highest wisdom. Sentiments which give to all our faculties29 a direction, fertilize30 genius as well as virtue. High models, in any walk of mind, will never be produced in a world whose inhabitants believe in nothing but matter, fortuitous combinations, and the annihilation of our being. Apostles of atheism31! your dreary32 creed33 throws an impenetrable gloom upon the universe, and dries the source of all high thoughts. The advocates of[156] these views vaunt the necessity of proclaiming the truth. I, too, am the fearless advocate of the truth, and have no dread34 of its results. But could I be persuaded, that religious hopes were unfounded, I should be tempted35 to renounce36 my confidence in truth itself; and no longer to inculcate the necessity of loving and seeking to propagate it. It is by the light of this divine torch, that real sages38 have desired to investigate religion. Were it possible that the elevated and consoling ideas, which religion offers, could be baseless and absurd chimeras39, error and truth would be so confounded, that there would no longer remain any discriminating40 sign by which to distinguish the one from the other. Atheists boast that they are the only frank and hardy41 antagonists42 of superstition43. They are its most effectual allies. The superstitious44 have brought forth45 the atheists, and the atheists have re-produced the superstitious; as, in revolutions, resistance produces fury, and that multiplies resistance.
I have known excellent men, apparently46 earnest and docile47 inquirers for truth, who have desired in vain to establish in their mind these consoling convictions.—Their understanding refused to respond to the wish of their hearts.
Why can I not impart this happy conviction to their understanding? My subject precludes48 reasoning, and I only know arguments that are very simple; but I think with Bacon, that it needs quite as much credulity to adopt the opinion of atheists, as to yield faith to all the reveries of the Talmud or the Koran. The more profoundly I attempt to investigate the doctrines50 of infidelity, and consider everything that surrounds me, as resulting from the combinations of chance, the play of[157] atoms, the efforts of brute51 matter, the more my inquiries52 are involved in darkness. I strive in vain to give to any hypothesis of atheism the honest semblance53 of probability. Matter cannot reflect upon the order which its different parts require. Neither can those parts interchange reason and discussion. Neither an atom, nor a globe can say to others of their class, ‘such are the courses in which we must move.’ Let us simplify difficulties, as much as possible, and admit that matter has always existed; let us even suppose motion essential to it; a supreme54 intelligence is none the less necessary to the harmony of the universe. Without a governor of worlds, I can only conceive of nihility or chaos55.
From the sublimest56 of all thoughts, there is a God, flow all the truths which my heart desires. The beautiful superstructure of Christianity results, as a corollary, or ultimate inference, from this consoling axiom. The system which rejects the soul’s immortality, is equally absurd with that of atheism. Of the different arguments against the being of a God, the most striking one is that which is drawn58 from the evils which prevail on the earth. The first thought of every man of sensibility, is, that had he the power to make a world, he would banish59 misery from it, and so arrange the order of things, as that existence should be, to all conscious beings, a succession of moments, each marked by happiness. But infirmities, vices61, misery, sorrow and death pursue us. How reconcile the misery of the creation with the power and beneficence of the Creator? How resolve this strange problem? How explain this revolting contradiction? Immortality is the only solution of the enigma62 of life.[55]
[158]
A whimsical combination of deism and materialism63 forms, at present, the most widely diffused64 system among the unbelieving. They have imagined a God possessing only physical power, and contemplating65 the movement of his innumerable worlds, alike indifferent to crime and virtue. He beholds67 with the same carelessness the generations that pass, and those that succeed; and sees deliverers and tyrants68 alike confounded in their fall.—Admit the truth of such dogmas, and the conceptions of a religious man would possess more expansion and sublimity69 than the views of the Eternal. Socrates, without the illumination of the gospel, could have taught them better. Surrounded by his weeping disciples70, he points them beyond the tomb to the places where the sage37 at last respires freely; and where the misfortunes and inequalities of earth are redressed71. In painting these illusions of hope, if they are vain, the sage has conceived in his dreams an equity72 superior to that of the infinite Being. Let us dare to maintain that the feeble children of clay have a right to entertain ideas of order and desert, more just than those of the Creator, or admit that the heart, made capable of the desire of another life, is destined73 to enjoy it.
The destiny of all the inferior orders that surround us, appears to terminate upon the earth. Ours alone is evidently not accomplished74 here. The animals, exempt75 from vice60, incapable76 of virtue, experience, in ceasing to live, neither hopes nor regrets. They die without the foresight77 of death. Man, in the course of an agitated78 life, degrades himself by follies79 and vices, or honors himself by generous and useful actions. Remembrances, loves, ties, in countless80 forms, twine81 about his heart. He[159] is torn, in agony, from beings for whom he has commenced an affection that he feels might be eternal. Persecuted82 for his virtue, proscribed83 for his wisdom and courage, calumniated84 for his most conscientious85 acts, he turns to heaven a fixed86 look of confidence and hope. Has he nothing to perform beyond death? Has the author of nature forgotten his justice, only in completing his most perfect work?
Our immortality is a necessary consequence of the existence of God. Let us not wander astray in vain discussions, which, with our present faculties, we can never master—such as relate to the nature of the soul. My hopes, my convictions, rest not upon a cloudy, metaphysical argument. Neither can the proud treatise87 of a sophist weaken, nor the puerile88 dialectics of a pedant89 increase it. It is enough for me that there is a God. Virtue in misfortune must have hopes which do not terminate with the tomb. The sublime inculcation of Socrates was, ‘preserve confidence in death.’ But recompense in another existence supposes merit; and merit requires liberty.
Is man free? We can reduce this question which has been so much vexed90, and so often obscured, to terms of entire simplicity. It has been most forcibly presented by Hobbes, the vile91 apostle at once of atheism and despotism, who seems to have striven to unite the most pernicious doctrines with an example, which merits execration92. ‘Two objects,’ he remarks, ‘attract us in opposite directions. As long as they produce impressions nearly equal, our mind, in a state of uncertainty93, vacillates from the one to the other; and we believe, that we are deliberating. Finally, one of the objects strikes us with[160] a stronger impression than the other. We are drawn towards it; and we believe that it is because we will it.—Thus, man, always passive, yields to the strongest and most vivid sensation. Free actions would be an effect without a cause.’ Admirable reasoning! What other freedom could I wish, than to prefer what seems to me the most desirable? Let the disciples of Hobbes instruct me how they would choose that man should determine, in order to be conscious of liberty? Would they wish him to choose the object that is repugnant to him? This is too evidently absurd. Should he vacillate in indifference94 between the one object and the other? This would be to sink into an existence of perfect apathy95, without reason or will. Man has all the liberty, of which such a being is capable—all, in fact, which he could desire.
How puerile are these metaphysical subtleties96, when employed upon moral truths![56] What a monster would man become on the system of the fatalists! What is that system worth, the consequences of which cannot be admitted? If we act under the inevitable97 empire of fatalism, why is he who proclaims this doctrine49, indignant at the thought of crime? Does he contemplate27 Socrates and his executioners with the same approbation98?—Will he regard with the same feeling Antoninus dictating99 pious lessons to his son, and Nero assassinating100 his mother? Will he estimate as alike meritorious101 a persecuted Christian57 praying for his enemies, and the monarch102 ordering the massacre103 of St Bartholomew? Do such contrasts offend us? And why? According to the system of fatalism, the good ought to inspire us with less interest than the wicked. A blind fatality104 awards to the[161] virtuous105 that pure pleasure, that is inseparably connected with good actions. They receive a high reward without any merit; while the others are a prey106 to remorse107, and the incessant108 object of public hatred109 and abhorrence110. If they are innocent, as on the principles of fatalism they must be, how ought we to mourn over them, and pity them! What purpose can these doctrines serve? He who advocates them, is conscious of impulses to do good, and deliberates upon alternatives in the courses which honor and duty call him to pursue. His principles, then, are contradicted by the voice of his own heart. When he has committed a fault, it declares to him that he might have chosen a contrary part.—When he has done a virtuous action, it inspires emotions of joy, which render him conscious that he is a free agent. This voice within is anterior111 to all reasoning, and as incapable of being invalidated as any other consciousness. Inexhaustible emotions of satisfaction spring from religious hopes. Reanimated by them, I no longer see tears without consolation, nor fear an eternal adieu.—The tomb, though a fearful, is but a frail112 barrier, which separates us from those real joys, of which the pleasures of a fugitive113 existence are but the shadow.
Never would men have exchanged their natural convictions, their internal aspirations114, their instinctive115 hopes of immortality, for the lurid116 and deceptive117 glare of infidelity, if religious views had not been disfigured by being combined with the grossest errors and prejudices. Of these, there are two which every good man ought to strive to eradicate118 from all minds, and if it were possible, to purge119 from the earth.
The first causes us to behold66 in the divinity a menacing[162] and implacable judge, constantly eager to execute vengeance120. Monstrous121 conception! Revolting error! Infancy122 and old age, the two extremes of earthly existence, which from their feebleness, call for our most soothing123 cares, are those most persecuted with this vile and fierce prejudice. A cruel superstition has selected these terrific ideas, these horrible images, with which to besiege124 the bed of death, to light up the scene of agony—of parting and trembling apprehensions—with the flames of perdition. My bosom125 swells126 with mingled127 emotions, when I see any one attempting to darken the feeble and docile reason of a child with these sinister128 views. Pursued even in his dreams by these terrible menaces, before he knows the meaning of crime, he has already felt its torments129. Astonishing infatuation! It is in this aspect that gloomy religionists have presented the compassionate130 and sustaining hope of the gospel. Instead of inspiring sweet and consoling ideas, they have succeeded in filling innocence131 with remorse.
The other prejudice is intolerance, or that spirit which causes us to view all persons guilty, whose faith is different from ours. While religion enjoins132 it upon us to cover the faults of our kind with a veil of indulgence, intolerance teaches us to transform their opinions into crimes. Religion rears asylums133 for the unfortunate.—Intolerance prepares scaffolds for all whom she chooses to denominate heretics. The one invokes134 ministers of charity, and the other, executioners. The one wipes away tears, and the other sheds blood.
Intolerance without power is simply ridiculous; but becomes most odious135 when armed with authority. The cry of humanity is ‘Peace with all men.’ If any were[163] excepted, it should be the intolerant. Even they merit no severer punishment, than the inflictions of their own fury. They may attain136 to deliverance from remorse in their confident delirium137, and may count their crimes as virtues138, through the influence of self-blindness. But this strange obliquity139 of the understanding, this horrible intoxication140, repels141 happiness. Joy and peace must fly the soul, of which this spirit has taken possession.
In another life, the measure of our felicity in the mansions142 of the just, will be the happiness we have created for the beings around us in this fleeting143 existence. A religious man constantly strives to render this, our terrestrial sojourn144, more like the abode23 towards which his thoughts are elevated. His constant occupation is to mitigate145 suffering, banish prejudice and hatred, and calm the fury of party. All his relations are those of peace and love. Intolerant men! Who, of your number, will hope to hear it said of him in the retribution of the just, ‘much has been forgiven him, because he has loved much?’
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1
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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prudence
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| n.谨慎，精明，节俭 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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celestial
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| adj.天体的；天上的 | |
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succor
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| n.援助，帮助；v.给予帮助 | |
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noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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immortality
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| n.不死，不朽 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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lustre
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| n.光亮，光泽；荣誉 | |
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piety
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| n.虔诚，虔敬 | |
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touching
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| adj.动人的，使人感伤的 | |
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fervor
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| n.热诚；热心；炽热 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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consolation
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| n.安慰，慰问 | |
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abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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abode
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| n.住处，住所 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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fertilize
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| v.使受精，施肥于，使肥沃 | |
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atheism
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| n.无神论，不信神 | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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creed
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| n.信条；信念，纲领 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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chimeras
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| n.（由几种动物的各部分构成的）假想的怪兽( chimera的名词复数 )；不可能实现的想法；幻想；妄想 | |
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discriminating
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| a.有辨别能力的 | |
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hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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antagonists
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| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
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superstition
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| n.迷信，迷信行为 | |
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superstitious
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| adj.迷信的 | |
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forth
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| adv.向前；向外，往外 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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docile
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| adj.驯服的，易控制的，容易教的 | |
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48
precludes
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| v.阻止( preclude的第三人称单数 )；排除；妨碍；使…行不通 | |
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49
doctrine
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| n.教义；主义；学说 | |
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doctrines
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| 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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brute
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| n.野兽，兽性 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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semblance
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| n.外貌，外表 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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55
chaos
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| n.混乱，无秩序 | |
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56
sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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enigma
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| n.谜，谜一样的人或事 | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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diffused
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| 散布的，普及的，扩散的 | |
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contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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behold
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| v.看，注视，看到 | |
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beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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sublimity
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| 崇高，庄严，气质高尚 | |
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70
disciples
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| 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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71
redressed
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| v.改正( redress的过去式和过去分词 )；重加权衡；恢复平衡 | |
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72
equity
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| n.公正，公平，（无固定利息的）股票 | |
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73
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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76
incapable
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| adj.无能力的，不能做某事的 | |
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77
foresight
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| n.先见之明，深谋远虑 | |
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78
agitated
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| adj.被鼓动的，不安的 | |
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79
follies
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| 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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80
countless
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| adj.无数的，多得不计其数的 | |
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81
twine
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| v.搓，织，编饰；（使）缠绕 | |
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82
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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83
proscribed
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| v.正式宣布（某事物）有危险或被禁止( proscribe的过去式和过去分词 ) | |
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84
calumniated
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| v.诽谤，中伤( calumniate的过去式和过去分词 ) | |
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85
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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86
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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87
treatise
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| n.专著；(专题)论文 | |
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88
puerile
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| adj.幼稚的，儿童的 | |
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89
pedant
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| n.迂儒；卖弄学问的人 | |
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90
vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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91
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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execration
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| n.诅咒，念咒，憎恶 | |
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93
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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apathy
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| n.漠不关心，无动于衷；冷淡 | |
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96
subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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97
inevitable
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| adj.不可避免的，必然发生的 | |
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98
approbation
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| n.称赞；认可 | |
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dictating
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| v.大声讲或读( dictate的现在分词 )；口授；支配；摆布 | |
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assassinating
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| v.暗杀( assassinate的现在分词 )；中伤；诋毁；破坏 | |
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meritorious
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| adj.值得赞赏的 | |
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102
monarch
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| n.帝王，君主，最高统治者 | |
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103
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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fatality
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| n.不幸，灾祸，天命 | |
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105
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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106
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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remorse
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| n.痛恨，悔恨，自责 | |
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incessant
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| adj.不停的，连续的 | |
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109
hatred
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| n.憎恶，憎恨，仇恨 | |
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abhorrence
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| n.憎恶；可憎恶的事 | |
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111
anterior
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| adj.较早的；在前的 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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113
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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115
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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116
lurid
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| adj.可怕的；血红的；苍白的 | |
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117
deceptive
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| adj.骗人的，造成假象的，靠不住的 | |
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118
eradicate
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| v.根除，消灭，杜绝 | |
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119
purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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120
vengeance
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| n.报复，报仇，复仇 | |
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121
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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122
infancy
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| n.婴儿期；幼年期；初期 | |
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123
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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124
besiege
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| vt.包围，围攻，拥在...周围 | |
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125
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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126
swells
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| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
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127
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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128
sinister
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| adj.不吉利的，凶恶的，左边的 | |
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129
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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130
compassionate
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| adj.有同情心的，表示同情的 | |
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131
innocence
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| n.无罪；天真；无害 | |
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132
enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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133
asylums
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| n.避难所( asylum的名词复数 )；庇护；政治避难；精神病院 | |
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134
invokes
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| v.援引( invoke的第三人称单数 )；行使（权利等）；祈求救助；恳求 | |
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135
odious
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| adj.可憎的，讨厌的 | |
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136
attain
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| vt.达到，获得，完成 | |
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137
delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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138
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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139
obliquity
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| n.倾斜度 | |
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140
intoxication
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| n.wild excitement;drunkenness；poisoning | |
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141
repels
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| v.击退( repel的第三人称单数 )；使厌恶；排斥；推开 | |
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142
mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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143
fleeting
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| adj.短暂的，飞逝的 | |
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144
sojourn
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| v./n.旅居，寄居；逗留 | |
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145
mitigate
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| vt.（使）减轻，（使）缓和 | |
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