Letters on the difficulties of religion

Preface

The following letters are portions of discussions, which have taken place during the last eight or ten years, between the author and several of her friends, some of whom are no longer in the world. The writer wishes to secure for the work, the interest that belongs lo truth, and therefore, though much has been altered and much added, in preparing it for the public, the reader is assured, that such discussions, on such topics, and between such persons as are here introduced, have actually taken place ; and that no character, circumstance or fact is introduced or alluded to, which has not a foundation in reality.

The writer has had opportunities of mingling, on social and familiar terms, with persons of a great variety of moral and religious sentiments. Among all denominations of Christians, who agree in the fundamental truths of Christianity, she has found persons of intelligence, learning and piety, whose friendship has been highly prized. — Among Unitarians, Universalists, Swedenborgians, and Catholics, she has found amiable, conscientious, and intelligent friends. Even among Infidels, Atheists, and entire sceptics, there have been found those, whose domestic character, fine natural endowments, and real friendship, have been appreciated and valued as they deserved.

The writer has found also among her friends, the partizans of warmly contested opinions and practices. She has mingled with the temperance advocates, and the defenders of alcoholic drinks; among abolitionists, colonizationists, and the unqualified defenders of slavery. Indeed, there are few discussions which have agitated the public mind, in which she has not heard the advocates of both sides.

The result of this has been, the anxious and oft repeated inquiry, " what is the best method of promoting right in^ teUectual views of truth and duly, and that right state of 1*

VI PREFACE.

heart which will lead men to practice what thev know io be right"?

In answering this question, there seem to be two sets of rules that may be practised upon ; one set, which if followed, will produce the m,ost good with the least evil ; and another, which will produce the most evil and the least good.

The first may be called, rules founded upon Christianity and the laM^s of the human mind, of which the following are selected as a specimen :

As the prejudices, feelings, and bad passions of men are the greatest obstacle to correct intellectual views of truth and duty, make it a point as much as possible, to avoid all that shocks the prejudices, wounds the feelings, or excites the passions of men. Let the discussion be confined to principles^ avoiding all personalities, especially in a public discussion, for it is the truth and not the combatants in whichthe public has an interest.

Always give credit to an opponent for sincerity, and good motives, in all points where he professes them, until you come so near omniscience as to be able to detect exactly all the combinations of motives and feelings that may blind a man's mind. And when it is certain that a man is not honest in his professions, let the knowledge of it suffice, without broaching it to him to excite his wrath, or to the world to call for their sympathy towards him, as a denounced and injured man.

Never use satire, sneers, severe rebukes, or invidious epithets, toward any man or body of men, whose intellectual views you are aiming to correct; lest a sense of injury, anger and personal ill will, blind the intellect and warp the judgment.

Always be fair in stating the opinions and arguments that are to be controverted, and never allow a triumphant, self-sufficieni and overbearing manner, to mar the efficacy of the arguments and facts that may be opposed.

If truth demands an exposure of the evils of opinions and practices, take pains to show that all which is good and desirable, in those who advocate these opinions or practices, is understood and appreciated; thus securing the influence which true fairness and candor obtains, and preventing the feeling of unjust disparagement. At the same time, if there are evils, or mistakes, or wrong feelings and conduct, visible in the advocates of the views you defend, candidly acknowledge them, offering also the proper palliations.

PREFACE. Yil

If one of two motives must be attributed to opponents, one bad and the other good, and it is uncertain which is the true motive, always suppose it to be the good rather than the bad one, remembering that " charity thinketh no evil, and hopeth all things."

Of the second set of rules for enlightening the understanding, and influencing men to do what they know to be right, the following may serve as, a specimen :

First, get a man into a passion. To do this most effectually, exaggerate as much as possible, all the evils of the opinions or practices he advocates, and omit entirely all that is valuable or desirable in what he esteems and defends. Then exaggerate as much as possible, all the excellencies of your own side, and never allow that there is a single thing wrong or capable of improvement, in anything you or your party say, or feel, or do.

Intimate quite openly to your opponent, that the reason why he and yoa differ so much is, that you nave more intellect, or more freedom from prejudice, or more piety than he has.

If in this process you find your opponent gets angry, assure him that he is thus excited, because his conscience tells him, that he is in the wrong and you are in the right.

If the discussion is a public one, use no delicacy in spreading before the public all the facts, mistakes, imaginary bad motives, such as fear of man, prejudice, love of ease, desire of selfish gratification, pride, envy, or malice, that you may fancy can instigate him to the course he takes; especially do this, if your opponent is a professed Christian, or a minister of the gospel ; at the same time contrasting his conduct and motives with his profession, in the most exaggerated colors. Always assign the worst possible motive for all you think is wrong.

If in this course your opponent gets so excited at to lose his self-command, and rails at you and perhaps treats you with personal abuse, instantly assume the attitude of a persecuted man, be meek and patient, and bless while he curses, and receive his blows without returning them; thus securing the sympathy of the many, who always take the side of the suffering party, whether right or wrong.

Should the discussion be one which involves great interests, so that the community are thrown into a blaze, and reason and judgment are blinded by passion in both parties, if some men of candor, kindness, discretion and piety step in, and try to soothe the combatants, and refuse to take sides with either, or to defend either, till the matter

VlU PREFACE.

can be conducted in a more Christian manner, turn upon them and denounce them as fence-men, time-servers, dough-faces, policy-men, and any other such epithets as are calculated to make them angry, and throw them into the ranks as committed partizans.

These may serve as a specimen of two sorts of rules, which the bible, observation of the laws of mind, and a view of the practices of the times, have enabled the writer to form.

How far she has succeeded in taking the best and avoiding the worst, the public will have an opportunity of judging. That she has entirely escaped from just cause of blame and complaint, in meeting the opinions and prejudices of so many different classes, she can scarcely hope. But some palliations may be offered. A writer sometimes may be misinformed, and innocently make a mistake; may sometimes use expressions so as to convey a meaning not designed ; may sometimes omit what is necessary to a full view of the idea which it is intended to present ; and may see things incorrectly, from want of farther investigation, or of considerations which would occur to other minds.

While endeavoring to present her own views of truth and duty, and to show the evil tendencies of certain principles and opinions, the writer has most anxiously striven to avoid every thing that would needlessly irritate and offend.

Should the work ever come to a second edition, the writer will have an opportunity to explain what is misunderstood ; to rectify what proves to be incorrect; and to make acknowledgments where she has needlessly given offence. But as she has neither the taste nor the talents for a polemical writer, the defence of her opinions, should they need defence Vv^ill be left to the many able advocates, who embrace the same sentiments, and who are better qualified to defend them.

Contents

Page.

Letter I

Mode of estimating the character of certain persons who hold Atheistical sentiments. The moral tendencies of a religious faith to be ascertained not by regarding single individuals but large communities. New England a fair illustration of the moral tendencies of the religion of the Bible. Fanny Wright, - - - - 14

LETTER 11.

The two main principles of Atheism discussed. Atheism contrary to common sense, _ _ _ 25

Letter III

Modes in which men are led to Atheism. Common sense saves Atheists from practising on their principles. Folly of practical Atheism illustrated by Robert Owen's establishment at New Harmony, - - - - 41

Letter IV

Reason and common sense should guide us in religion. Meaning of the terms reason and common sense. Six maxims of common sense stated and illustrated, - 50

Letter V

Common-sense method of treating the Bible. Sceptical method of dealing with the Bible. Infidels are too ignorant to pronounce against the claims of the Bible. The fair and proper course which infidels should take in re-

[ gard to the Bible, - - - - - 65

CONTENTS.

Page.

Letter VI

The divine authority of the Bible a practical and not a speculative question. The question of the truth of Christianity involves many questions of duty and expediency. Consistent Christians do not take a course which would be wisest and best for themselves were there no future state. Not such a variety of opinions about what the Bible teaches on the most important of all questions as many suppose. What is meant by the expression " contrary to reason." No doctrine of Christianity contrary to reason. Reason alone, leads to more painful apprehensions than Christianity, - 77

Letter VII

On the existence of natural and moral evil. The Infidel involved in the same difficulties as the Christian, 94

Letter VIII

The denial that we can know what the Bible teaches the same as infidelity. An attempt to show that we can know what the Bible teaches, as to the method of securing future happiness as much as we can know any thing. Mankind divided into two general classes on the question of the mode of gaining future happiness. — What are the ingredients that constitute moral character as regarded by mankind, _ _ _ . 107

Letter IX

Distinction between rules of duty and the terms of future happiness. Investigation to discover what is and what is not demanded in the Bible as a condition of eternal safety, 123

Letter X

Exposition of the language employed in the Bible to express the character required as the condition of eternal life. Answers to certain difficulties proposed on this subject. Men often misunderstand the nature of the professions madeby men of piety, _ . . . 132

LETTER XL Difficulties involved in supposing all mankind in a future

CONTENTS. XI

Page.

state to be divided into only two classes, one class eternally happy, and the other, eternally miserable. Considerations offered to meet these difficulties, - 146

On the supernatural agency of the Holy Spirit, - 178

Letter XV

Causes of certain unpleasant associations in regard to the character of God. The Old Testament as perfect as the New. The mind of man so constituted as to be pleased with all the traits of character that are revealed as belonging to God. The manifestations of these traits of the divine character, in his works and in his word, 185

Letter XVI

The law of God, demanding our highest affection is a requisition which includes the highest happiness of man. This shown to be supported by reason, by experience, and by the declarations of the Bible. Henry Martyn and Lord Byron. . _ _ _ _ gn

Letter XVII

Unitarian strength and success traced to two causes. First, unfairness in argument; Second, a violation of the laws of evidence in regard to the interpretation of language. Illustrations. - . . - _ 230

Letter XVIII

Distinction between injurious opinions and the persons who advocate them. Reasons why it is not right to call Unitarians Infidels. Unitarianism, a system of infideliity. Different uses of the term Christian. The sense in

XU CONTENTS.

Page.

which it IS proper to deny that Unitarians are Christians. ------ 263

Letter XIX

Difficulty of discovering exactly what Unitarians believe. What are the peculiarities of the gospel revelation in distinction from natural religion and from Judaism. — Unitarianism presents no doctrines not known before the gospel was made known. The peculiar doctrines that constitute Christianity in distinction from Deism, Judaism and Unitarianism. Term Evangelical Christians defined. _ _ - - _ 274

LETTER XX. Moral tendencies of Unitarianism, - - 292

LETTER XXL Use of the term " charity " discussed. Creeds. A persecuting spirit, _ - - - - 308

LETTER XXn.

On Revivals of Religion, . - - - 323

LETTER XXIII.

On the discussions now agitating the Presbyterian church, 330

ERRATUM.

Page 210, line 8 from the bottom, for unreclining read unrealizinff.

LETTER I. Dear Sir

The acquaintance I formed with you during my late journey, awakened a desire for some farther communication on the topic of our late conversation. What I learned from a mutual friend of your character and past history, has increased this desire, and the interest you seemed to feel to remove misconceptions in regard to your opinions and the moral character of those who embrace them, leads me to believe that the proposal of prolonged discussion, will not be unacceptable.

In estimating the moral character of persons who believe in no God, in no future retributions, in no obligations of marriage, no rights of parents, of laws, or of property, I must necessarily adopt altogether a new standard of judging, on duties connected with these subjects. My idea of virtue, or moral excellence, includes a feeling of obligation to perform certain moral duties, temptations to violate such obligation, and a strength of principle that enables a person to overcome such temptations.

But if a man thinks there is no obligation to conform to certain laws, which I deem laws of virtue, and yet lives without breaking them, I feel no respect for him on this account. My only inference isy either that he has no temptations to resist, or that he is restrained simply by an unwillingness to encounter the contempt, or dislike, that will result froni violating what he deems the prejudices of other minds. If a man considers certain restraints unwise and injurious, which I consider the laws of virtue, and which deter other men from certain vices, what to me can be the merit of his freedom from these vices ? It is not the result of that conscientious self government, which is indispensable to virtue, but is either merely freedom from temptation, or fear of censure.

As to the honorable and benevolent feelings that in some cases may co-exist with such principles as yours, I have only to say, that some men have so happy a temperament, that no theoretical opinions can efface the noble impressof their Maker's hand, in the fine constitution of mind wdth which they are endowed, and such men are never to be held up as examples of the practical tendencies of any system. In testing the tendencies of opinions, it is not single individuals, but large communities, embracing all varieties of character, placed in all circumstances of trial, and followed through a period of years, that are proper subjects of investigation. New England is a fair field for investigating the tendencies of a religious faith ; the fairest that was ever presented, for it is the only large community, settled for the express purpose of establishing families, schools, colleges, civil institutions and every social association, on the principles of the Bible, and by men who placed religion as first in interest and importance, and every thing else as secondary. For two hundred years the tendencies of these principles have been testing, while children, generation after generation, have been educated in them. Come then to New England, and examine the tendencies of a system exactly the reverse of yours. We agree that the desire of happiness is the great main spring of effort, and the attainment of it the ultimate aim of every mind. We agree that happiness consists in the appropriate and temperate gratification of our desires. Now make out an inventory of all the desires with which the human mind is teeming, and then find me a place on earth, where so large a proportion of the inhabitants secure so many of the temperate gratifications of these desires. Is it food and raiment ? is it the comforts and conveniencies of life ? is it healthful labor ? is it the pleasure of successful enterprize ? is it competence and freedom from the anxieties and sufferings of poverty ? is it the gratification of taste ? is it the improvement of the mind? is it intellectual competition? is it social endearments? is it the pleasure of conscious virtue in governing the passions? is it the regulation of the appetites, making them subordinate to reason and benevolence ? is it the noble excitement of public spirit? is it the heavenly efforts of benevolence ? is it grateful love and veneration to the Author of all good ? is it the hope of future blessedness through everlasting years ? Point me to a spot on earth, where you will find more of all these ingredients of human happiness, so universally diffused among all classes, than is to be found in New England.

Some, indeed, are found, who point to the dancing, the theatres, the carnivals, the public shows, and the lively manners of other nations, and contrasting them with the regular habits, the sober demennor, and the devotional pursuits of the descendants of the Puritans, deem them indications of superior happiness. But there are certain regular, steady enjoyments, that, like the shining of the sun, cause a quiet, all-pervading comfort, and there are excitements, that, like the meteor flash, come for a moment only, and leave behind a deeper gloom. It is the calm, rational, every day pleasures of life, in which a man's chief happiness consists, and not in the occasional extra excitement of amusements. Contrast the regular habits, the domestic comforts, the intellectual resources, the moral and religious enjoyments of the common people of New England, with the sordid poverty, the intellectual degradation, the moral debasement, the want of domestic comfort, the depression of spirits, consequent on vice and excess, the ennui of idleness, and the entire destitution of all resources for the higher gratifications of our nature, that are witnessed among the lower classes, in countries where public amusements most abound, and no man can for a moment hesitate as to where the balance of enjoyment is to be found.

There are others, who point to the negro, who basks in the sun by day, and dances to the banjo at night, or to the volatile Frenchman, who plays his violin and shrugs his shoulders at every care, and contrast these outward signs of sensitive enjoyment or mere indifference, with the serious aspect and manners usually attending well regulated habits, conscious virtue and true piety. But any who have ever felt " the sober certainty of waking bliss," well know, that the nearer they approach it, the farther they depart from those outward demonstrations that indicate mirth, or mere animal enjoyment.

I doubt not that the serious and placid countenance of many a benevolent and pious man, has been irradiated with a happiness, one hour of which, is worth a whole life of mere sensitive enjoyment, or animal excitement.

In regard to a remark of yours, as to the influence of religion in promoting what you deem certain objectionable features in New England character,! believe you have exaggerated views of these evils, which a residence there, and extensive acquaintance with the cominon people, would rectify. I can discern faults in New England character; I perceive excellencies and advantages in which we are excelled by other sections of our country, and by other nations, and far from me be that mean,

contracted, selfish spirit, that cannot rejoice in the

2* superior advantages of others, because, perchance they may cast my own Httle chcle into the shade. As to that query which you have urged, as others have done, " why have Yankees become proverbial for being cunning, dishonest, cold-hearted and selfish?" I answer; because a people distinguished for shrewdness and intelligence, when they have rogues, have the keenest and most accomplished ; such have sense enough to stray off from equal intelligence and superior virtue, to where they can find freer scope ; and where most unfau'ly, they pass as the representatives of those they leave behind. Because a people brought up to self government and Tegular habits, are most likely to have the calm and reserved manners, that give the impression of coldness and indifference. Because a people educated to act from principle, and not from impulse, seldom make displays of feehng ; and lastly, because those who gain and keep every thing by strict economy, acquire habits that forbid display, and impulsive, reckless expense.

And now will you answer my opposing query ? How do you account for it, that a people brought up on a hard soil, and gaining subsistence by labor and strict economy, who count and value every sixpence, and are thus most hable to become penurious and selfish, how is it that these are the people so distinguished for their forv/ardness in every enterprize that demands money, time, self-denial and benevolence ? Is New England the place where the sick or the stranger complain of want of sympathy and care, or where the orphan and the widow go unpitied and unprotected ? Is it there, that " the blind are turned out of the way," and the dumb are not taught to speak ? Is it there, that matters demanding public spirit and the sacrifice of private, to public good, are neglected ? Is it there, that enterprizes of taste and refinement are unpatronized ? Is it there, that those who plead the cause of the destitute, the ignorant, and the perishing, turn from the villages as places where sympathy and charity cannot be found ? No, the sons of New England are not believed to be cold hearted and selfish. They are always sought among the first in all efforts that demand sympathy, self-denial and benevolence.

Had you urged, that New England inherits the steady, generous, regular tide of English blood, rather than the mercurial, volatile temperament of French, or the fervid glow of Irish descent ; had you said that undisguised feeling and impulsive generosity are more interesting than calm benevolence, regulated by principle ; had you said that in cultivating the stricter principles of rectitude and benevolence, the winning exteriors of tones, manners, and address, have been too much neglected ; had you said that strict nations of duty and justice, in some cases, impart more of law, than of gospel, in spirit and manners, had you said that habits of economy and close calculation, generated on a hard soil, sometimes impart a cold aspect, even to the plans and feelings of benevolence ; all this you might have said, and I had held my peace.

But when you come to the question of honesty and integrity, I claim that there is not a spot on earth, where you can find a larger proportion of strictly honest and honorable men ; of men whose word is as good as a bond, and to whom you might safely trust all your fortune, without mortgage, or even receipt. And when you come to the question of self-denying, sympathizing benevolence, I do not believe there is another place under heaven, vvhere you will find more of that unobtrusive, unpretending benevolence, that will watch over the sick, protect the helpless, defend the injured, sympathize with the sorrowful, and give time, and efforts, and money, to relieve the needy, than is to be found in all classes of society in New England. For I do not judge by the best specimens which I may have met in the higher walks of life. It has been my lot to mingle familiarly with the common people, in more than one or two of the villages of New England ; and what I say, refers to low as well as to the high. I claim that honesty, kindness, and liberality are the distinguishing traits of the New England character ; and that tin pedlars and roving knaves, are not to be taken as the representatives of her generous yeomanry, or her more cultivated sons.

I present New England, then, as a fair example of the tendencies of the religion of the Bible, and I challenge you for another so fair an example, to prove equal good tendencies for any other system of faith. I select New England, because it is the 6nly large community on earth, that was founded

DIPPICULTIES OF RELIGION. 21

for the express purpose of preserving and perpetuating the religion of the Bible ; and I claim that it does prove, that the religion of the Bible is more favorable to human happiness than any other system. I say that the founders of New England, by organizing their government, school, colleges, and domestic relations, on the principles of the Bible, have done as much as ever w^as done on earth, for the prosperity and happiness of any people. No man can pass through the flourishing, neat, and beautiful villages of New England, or enter into their comfortable dwellings, without saying that they are the people who know how to make life happy, and secure the largest amount of earthly enjoyment. No man who knows all the rich tide of benevolence that has flowed, and is still flowing from New England, will deny that they too know how to minister to the comfort and necessities of others, as well as to their own. And those who believe that there is a future state of being, and that our eternal welfare depends upon maintaining piety towards God, as well as benevolence toward men, must allow, that New England has done as much by her charity, and missionary sons, to preserve and propagate this spirit, as was ever done by an equal number of inhabitants in any country.

You may make what allowance you please, for the filial glow that warms my heart, when I am called to repel injustice from my native land. The facts you cannot dispute, and these alone, I urge upon your consideration.

And now, as to the moral tendencies of your system. I suppose it so involves disorganization in its very nature, that no parallel experiment can ever be made, for no community, founded on Atheist principles, can hold together long enough for such an experiment. All you can do is to select a few individuals, whose fine natural endowments have not been ruined by such blasting influences. As to Fanny Wright, you said you believed her to be honest in her opinions, amiable in her disposition, philanthropic in her efforts, and endowed with rare intellect. Allowing that you are as near right as partisans usually are, in estimating leaders, still I must compliment you by saying, that I believe you have secret feelings that would present a very different picture of this strange excrescence of female character.

Every man of sense and refinement, admires a woman as a woman ; and when she steps out of this character, a thousand things that in their appropriate sphere would be admired, become disgusting and offensive.

The apropriate character of a woman demands delicacy of appearance and manners, refinement of sentiment, gentleness of speech, modesty in feeling and action, a shrinking from notoriety and public gaze, a love of dependence, and protection, aversion to all that is coarse and rude, and an instinctive abhorrence of all that tends to indelicacy and impurity, either in principles or actions. These are what are admired and sought for in a woman, and your sex demand and appreciate these qualities, as much as my own. With this standard of feeling and of taste, who can look without disgust and abhorrence upon such an one as Fanny Wright, with her great masculine person, her loud voice, her untasteful attire, going about unprotected, and feehng no need of protection, mingling with men in stormy debate, and standing up with bare-faced impudence, to lecture to a public assembly. And what are the topics of her discourse, that in some cases may be a palliation for such indecorum ? Nothing better than broad attacks on all those principles that protect the purity, the dignity, and the safety of her sex. There she stands, with brazen front and brawny arms, attacking the safeguards of all that is venerable and sacred in religion, all that is safe and wise in law, all that is pure and lovely in domestic virtue. Her talents only make her the more conspicuous and offensive, her amiable disposition and sincerity, only make her folly and want of common sense the more pitiable, her freedom from private vices, if she is free, only indicates, that without delicacy, and without principles, she has so thrown off all feminine attractions, that freedom from temptation is her only, and shameful palladium. I cannot conceive any thing in the shape of a woman, more intolerably offensive and disgusting ; and I believe that in eulogizing her, you did violence to your judgment and your taste, from a natural desire to make a prominent member in your party appear respectable.