and one omniscient and omnipresent devil. This last being is an object rather of terror and frightful apprehension, than of worship and adoration; but 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 vengeance, 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 feat, it is nevertheless certain, 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 ruin of the scheme

* These assertions have been objected to as incorrect by some believers who read the first edition of this work. The explanatory and qualifying remarks which follow this phrase in the text, ought to have silenced objections of this kind; but there are other scriptural considerations which will abundantly destroy the force of the objection. God is represented as a being of wrath, vengeance and furyso also is the devil! The worship of God consists in a very high degree in the sentiment of fear-The fear of the Lord is the beginning of wisdom-fear God and keep his commandments, &c. Christian 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 is 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 objects of worship. Speaking of God, the scriptures say, "lle was unto me as a Bear lying in wait, and as a Lion in secret places," Lam. iii. 10. And of the Devil," He goeth about like a roaring Lion, seeking whom he may devour,” 1 Peter, v. 8. The only distinction here is, that the one was a roaring lion, and the other did not roar; but this deficiency is made up by coupling with the still lion a still bear also; for these two put together would probably be about equal, in point of terror, to the roaring 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 phrase that the Christian world worships three infinite Gods, this is certainly true, and demonstrated by the single consideration, that they attribute infinite perfection to each person in the 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.

itself. There are many other subordinate agents who are actors in the Christian scenes, such as angels, 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 rather 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 is God, and the Holy Ghost is God; and yet there are not Three Gods, but One God. The Father is Almighty, the Son is Almighty, and the IIoly 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 perfection 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. Athanasius's Creed.

to that which is already as great as it can be. If God the Father possesses all possible excellence, if he be infinite 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 infinitea 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 destroyed, 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 have believed that it was in the power superstition to have perverted 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 discrimination, 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 incorporated it for the purposes of mystery and ecclesiastical imposition. It was found among the reveries of Plato, and

being transferred to the followers of Jesus, it has appeared 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 damnation should be the portion of him who called in question 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 Jews 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 leaders or influential characters among the beings who surrounded them. Superiority of talents or improvements constituted a ground of hope and 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 sacred 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 intriguing, 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,

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it was because he had less power, and because his disposition was less cruel and resentful. His followers, when clothed with power, have not paid a very high compliment to their master, for the history of their conduct evinces the most malignant design, and the earth has been drenched in blood to defend that system of religion, of which the mek and lowly Jesus is reputed to be the author.

The Christian religion is a compound and combination of all the theological writings of the followers of Moses and Jesus. We have no evidence that either of these men wrote any part either of the Old or New Testament.From Genesis to the Apocalypse of St. John, a vast variety of fact, fable, principle, wickedness, and error is exhibited to view. The book, though bound together, appears to be in many respects discordant; the historical part has no accurate connection; the moral part is distorted, deficient, or wicked; the doctrinal parts are either unin. telligible, or contrary to moral and philosophical truth. 'These positions shall be proved in the course of the exami ration of these sacred writings; it is sufficient for the present that the consideration which relates to the origin and nature of such productions, should form the basis of our inquiry. It is because man has forgotten the dignity of his nature; it is because he docs not realize the force of his faculties, that he consents to yield to the impositions of superstition. What is a book, whether it be denominared sacred or not, unless the human mind is capable of discovering the evidence by which the truth of such book can be substantiated? The Bible, which means nothing more than a book; the scriptures of the Old and New Testaments, which mean nothing more than the heterogeneous writings contained in the former, and the incoherent and unintelligible will of various beings contained in the latter; what are all these to the correct decisions of human intellect, unless the matter therein contained can be collated with the immortal principles of truth in the system of nature.

The title page of the Bible subjects it to a strong suspicion of fraud and deception, of error, alteration, and absurdity. It is as follows, and ought to be examined: The Holy Bible, containing the Old and New Testaments

translated out of the original tongues, and with the former translations, diligently compared and revised, by his Majesty'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 divine authority. It is to be observed, that the book in the first place was denominated holy; but its holiness and divinity 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 knowledge and integrity of the translators alone. He cannot tell whether these men were either scientific or honest, and consequently he does not know whether he believes what Jle was really contained in the original writings or not. cannot determine whether the sentiments which have drawn forth the affections of his heart, have really emanated 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 revised? Certainly the very nature of the thing forbids it. If the scriptures be given by divine inspiration, their contents must be communicated to certain individuals by supernatural power. These individuals had no such power to transfer to other individuals with the same force of au thority, 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