“Those who invalidate reason ought seriously to consider whether they argue against reason with or without reason; if with reason, then they establish the principles that they are laboring to dethrone: but if they argue without reason (which, in order to be consistent with themselves they must do), they are out of reach of rational conviction, nor do they deserve a rational argument.”
But for depraved reason to make such a comparison, is
contradictory and impossible; so that, if our reason had been depraved,
we could not have had any conception of it any more than a beast. Men of
small faculties in reasoning cannot comprehend the extensive reasonings
of their superiors, how then can a supposed depraved reason comprehend
that reason which is uncorrupted and pure? To suppose that it could, is
the same as to suppose that depraved and undepraved reason is alike, and
if so, there needs no further dispute about it.
There is a manifest contradiction in applying the term _depraved_ to
that of reason, the ideas contained in their respective definitions
will not admit of their association together, as the terms convey
heterogeneous ideas; for reason spoiled, marred, or robbed of its
perfection, ceaseth to be rational, and should not be called reason;
inasmuch as it is premised to be depraved, or degenerated from a
rational nature; and in consequence of the deprivation of its nature,
should also be deprived of its name, and called subterfuge, or some such
like name, which might better define its real character.
Those who invalidate reason, ought seriously to consider, "_whether they
argue against reason, with or without reason; if with reason, then they
establish the principle, that they are laboring to dethrone:_" but
if they argue without reason, (which, in order to be consistent with
themselves, they must do,) they are out of the reach of rational
conviction, nor do they deserve a rational argument.
We are told that the knowledge of the depravity of reason, was first
communicated to mankind by the immediate inspiration of God. But
inasmuch as reason is supposed to be depraved, what principle could
there be in the human irrational soul, which could receive or understand
the inspiration, or on which it could operate so as to represent to
those whom it may be supposed were inspired, the knowledge of the
depravity of (their own and mankind's) reason (in general:) for a
rational inspiration must consist of rational ideas, which pre-sup-poses
that the minds of those who were inspired, were rational previous
to such inspiration, which would be a downright contradiction to the
inspiration itself; the import of which was to teach the knowledge
of the depravity of human reason, which without reason could not be
understood, and with reason it would be understood, that the inspiration
was false.
Will any advocates for the depravity of reason suppose, that inspiration
ingrafts or superadds the essence of reason itself to the human mind?
“In those parts of the world where learning and science has prevailed, miracles have ceased; but in those parts of it as are barbarous and ignorant, miracles are still in vogue”
However, admitting that they are possible, and mankind in
the several generations of the world to be adequate judges of them,
and also, that they were necessary to support the divine mission of the
first promulgators of revelation, and the divinity which they taught;
from the same parity of reasoning, miracles ought to be continued to
the succeeding generations of mankind, co-extensive with its divine
authority, or that of its teachers. For why should we in this age of the
world be under obligation to believe the infallibility of revelation, or
the heavenly mission of its teachers, upon less evidence than those of
mankind who lived in the generations before us? For that which may be
supposed to be a rational evidence, and worthy to gain the belief and
assent of mankind at one period of time, must be so at another; so
that it appears, from the sequel of the arguments on this subject, that
provided miracles were requisite to establish the divine authority of
revelation originally, it is equally requisite that they be continued to
the latest posterity, to whom the divine legislator may be supposed to
continue such revelation as his law to mankind.
Nothing is more evident to the understanding part of mankind, than that
in those parts of the world where learning and science has prevailed,
miracles have ceased; but in such parts of it as are barbarous and
ignorant, miracles are still in vogue; which is of itself a strong
presumption that in the infancy of letters, learning and science, or in
the world's non-age, those who confided in miracles, as a proof of the
divine mission of the first promulgators of revelation, were imposed
upon by fictitious appearances instead of miracles.
Furthermore, the author of Christianity warns us against the impositions
of false teachers, and ascribes the signs of the true believers, saying,
"And, these signs shall follow them that believe, in my name shall they
cast out devils, they shall speak with new tongues, they shall take up
serpents, and if they drink any deadly thing it shall not hurt them,
they shall lay hands on the sick and they shall recover." These are the
express words of the founder of Christianity, and are contained in
the very commission, which he gave to his eleven Apostles, who were to
promulgate his gospel in the world; so that from their very institution
it appears that when the miraculous signs, therein spoken of, failed,
they were considered as unbelievers, and consequently no faith or trust
to be any longer reposed in them or their successors.
“There is not any thing, which has contributed so much to delude mankind in religious matters, as mistaken apprehensions concerning supernatural inspiration or revelation; not considering that all true religion originates from reason, and can not othe”
Nor could a revelation to mankind, which comes
within the circle of their knowledge, be edifying or instructing
to them, for it is a contradiction to call that which is above my
comprehension, or that which I already, (from natural sagacity)
understand, a revelation to me: to tell me, or inspire me, with the
knowledge of that which I knew before, would reveal nothing to me, and
to reveal that to me which is supernatural or above my comprehension,
is contradictory and impossible. But the truth of the matter is, that
mankind are restricted by the law of nature to acquire knowledge
or science progressively, as before argued. From which we infer the
impropriety, and consequently the impossibility of God's having ever
given us any manuscript copy of his eternal law: for that to reveal it
at first would bring it on a level with the infancy of knowledge then
in the world, or (fishermen, shepherds, and illiterate people could not
have understood it,) which would have brought it so low that it
could not be instructive or beneficial to after generations in their
progressive advances in science and wisdom.
CHAPTER V.
SECTON I. ARGUMENTATIVE REFLECTIONS ON SUPERNATURAL...
AND MYSTERIOUS REVELATION IN GENERAL.
There is not anything which has contributed so much to delude mankind
in religious matters, as mistaken apprehensions concerning supernatural
inspiration or revelation; not considering that all true religion
originates from reason, and can no otherwise be understood but by the
exercise and improvement of it; therefore they are apt to confuse their
minds with such inconsistencies. In the subsequent reasonings on this
subject, we shall argue against supernatural revelation in general,
which will comprehend the doctrine of inspiration or immediate
illumination of the mind. And first--we will premise, that a revelation
consists of an assemblage of rational ideas, intelligibly arranged
and understood by those to whom it may be supposed to be revealed,
for otherwise it could not exist in their minds as such. To suppose a
revelation, void of rationality or understanding, or of communicating
rational intelligence to those, to whom it maybe supposed to be given,
would be a contradiction; for that it could contain nothing except it
were unintelligibleness which would be the same as to reveal and not
to reveal; therefore, a revelation must consist of an assemblage of
rational ideas, intelligibly communicated to those who are supposed
to have been the partakers or receivers of it from the first supposed
inspiration, down to this or any other period of time.
“Waiting, are they? Waiting, are they? Well, goddam em, let em wait![Ethan Allen, to his physician who said General, I fear the angels are waiting for you, quoted in Saturday Review, April 5, 1958]”
“While we are under the tyranny of Priests [...] it will ever be their interest, to invalidate the law of nature and reason, in order to establish systems incompatible therewith.”
“Today we are reaching from younger people to? baby boomers and up.”
“a very scientific road test.”
“We were able to maintain our current prices in spite of increases in materials and shipping costs, ... In addition, to meet the demand of strong sales, we were able to quickly increase capacity in our plants without affecting our margins.”
Ever since I arrived to a state of manhood, I have felt a sincere passion for liberty. The history of nations doomed to perpetual slavery, in consequence of yielding up to tyrants their natural born liberties, I read with a sort of philosophical horror; so that the first systematical and bloody attempt at Lexington, to enslave America, thoroughly electrified my mind, and fully determined me to take part with my country.
Those who invalidate reason, ought seriously to consider, whether they argue against reason, with or without reason; if with reason, then they establish the principle, that they are laboring to dethrone; but if they argue without reason, (which, in order to be consistent with themselves, they must do,) they are out of the reach of rational conviction, nor do they deserve a rational argument.
It is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other.
While we are under the tyranny of Priests, it will ever be their interest, to invalidate the law of nature and reason, in order to establish systems incompatible therewith.
In those parts of the world where learning and science has prevailed, miracles have ceased; but in those parts of it as are barbarous and ignorant, miracles are still in vogue.
