THE DEIST'S REPLY
CHAPTER 1.
The Early Spread of Christianity.
[*7] would entrust to men the completion of a design, which he had himself commenced, and which it was so immensely important to have completed at once; when he must have known the beggarly success that men would meet with. How happens it then that the Christian, after eighteen centuries, is a religion of such limited prevalence? How happens it that this wonder-working Revelation, which set out to revolutionize and reform society, and save the human race, has not become generally known in the world? Why, one reason is, that it is not, after all, quite so wonder working an affair as it has been cried to be. And another reason probably is, that the Almighty, instead of miraculously aiding its progress, never has miraculously aided it.
But, above all, how come it to pass that such a sovereign cure for souls has not been more universally adopted where it is known? One reason may have been that men often doubted whether souls have any mortal diseases; and another has been, that this alleged specific has found somewhat of an obstacle in the common sense and reason of mankind. Sensible men, particularly in modern times, have generally ha doubts, or something more than doubts, whether this pretended revelation was after all any thing more than the offspring of superstition, delusions, or imposture. In short, they have not believed it. A considerable potion of the male adults, who pretend to be Christians, do not believe it. They wish to believe it; they think it best to believe it (because they think it useful)- they dread to disbelieve it- they have a sort of lingering reverence for it- they perhaps persuade themselves that, on the whole, they do not believe it- yet they do not in reality. They have a prejudice in its favor- not a conviction of its truth found on evidence. not a conviction of its truth founded on evidence. They cannot help suspecting that it is a thing not to be inquired into; that it is neither reasonable in itself, nor founded on reasonable evidence. Once proof of this is found in the fact that they are afraid to have the community inquire into the evidences against it, or to have these evidence propagated, and this at a time too when it is established policy of society to encourage discussion on other matters as being the surest means of eliciting the truth. The Clergy would certainly shut out every thing like light, and stifle everything like inquiry on this subject, and the miserable rant and declamation, to which, instead of arguments, they resort to effect these objects, shew that they are aware that Christianity will not bear an examination. Although they know that a large part of the male community are unbelievers, they chose to let them remain such, if they will but keep silent, rather than to run the risk of a more generous overthrow of Christianity by a discussion, which they might awaken for the purpose of establishing it. When they are pressed with arguments against the truth of Christianity, they attempt to divert the public mind to the question of utility, as if its truth was not the first thing to be settled. Why this mean unmanly practice of subterfuge and shuffling? this refusal to meet the argument? This shrinking from the responsibilities of their station? It is, as I believe, because that, like other hired troops, they have no principles which require them to put at hazard their interests. It is because their cowardice, selfishness, or prejudices are too strong for their consciences and reason. It is because they are but too certain that if a free discussion of this subject be permitted, truth, operating on their own minds, or the minds of the people, will require them to abandon their calling, and surrender their consequence in society. It is, in short, because that, at the bottom of all their opinions and feelings on this subject, their is a lurking aprehension, (I dare almost say conviction,) that their disgusting system is but a chaff. <fn5>.