Part 17

Our priests differ about the eternity of hell torments. The famous Dr Henry More,[13] and the most pious and rational of all priests, Dr Tillotson,[14] (both freethinkers,) believe them to be not eternal. They differ about keeping the sabbath, the divine right of episcopacy, and the doctrine of original sin; which is the foundation of the whole Christian religion; for if men are not liable to be damned for Adam's sin, the Christian religion is an imposture: Yet this is now disputed among them; so is lay baptism; so was formerly the lawfulness of usury, but now the priests are common stock-jobbers, attorneys, and scriveners. In short there is no end of disputing among priests, and therefore I conclude, that there ought to be no such thing in the world as priests, teachers, or guides, for instructing ignorant people in religion; but that every man ought to think freely for himself.

[Footnote 13: Dr. Henry More (1614-1687), the Platonist theologian, wrote a philosophical poem entitled, "Psycho-Zoia, or the Life of the Soul" (1640). [T.S.]]

[Footnote 14: Dr. John Tillotson (1630-1694) succeeded Bancroft as Archbishop of Canterbury. He published some eloquent sermons and several controversial tracts against Catholicism. [T.S.]]

I will tell you the meaning in all this; the priests dispute every point in the Christian religion, as well as almost every text in the Bible; and the force of my argument lies here, that whatever point is disputed by one or two divines, however condemned by the Church, not only that particular point, but the whole article to which it relates, may lawfully be received or rejected by any freethinker. For instance, suppose More and Tillotson deny the eternity of hell torments, a freethinker may deny all future punishments whatsoever. The priests dispute about explaining the Trinity; therefore a freethinker may reject one or two, or the whole three persons; at least he may reject Christianity, because the Trinity is the most fundamental doctrine of that religion. So I affirm original sin, and that men are now liable to be damned for Adam's sin, to be the foundation of the whole Christian religion; but this point was formerly, and is now disputed, therefore, a freethinker may deny the whole. And I cannot help giving you one farther direction, how I insinuate all along, that the wisest freethinking priests, whom you may distinguish by the epithets I bestow them, were those who differed most from the generality of their brethren.

But besides, the conduct of our priests in many other points, makes freethinking unavoidable; for some of them own, that the doctrines of the Church are contradictory to one another, as well as to reason; which I thus prove: Dr. Sacheverell says in his speech at his trial, That by abandoning passive obedience we must render ourselves the most inconsistent Church in the world: Now 'tis plain, that one inconsistency could not make the most inconsistent Church in the world; _ergo_, there must have been a great many inconsistencies and contradictory doctrines in the Church before. Dr. South describes the incarnation of Christ, as an astonishing mystery, impossible to be conceived by man's reason; _ergo_, it is contradictory to itself, and to reason, and ought to be exploded by all freethinkers.

Another instance of the priests' conduct, which multiplies freethinkers, is their acknowledgment of abuses, defects, and false doctrines, in the Church; particularly that of eating black pudding,[15] which is so plainly forbid in the Old and New Testament, that I wonder those who pretend to believe a syllable in either will presume to taste it. Why should I mention the want of discipline, and of a sideboard at the altar, with complaints of other great abuses and defects made by some of the priests, which no man can think on without freethinking, and consequently rejecting Christianity?

[Footnote 15: Collins in his pamphlet quotes a Dr. Grabe, who, following the Jewish code of rules as regards food, considered the eating of blood one of the points on which the Church did not insist against. In the text Swift ridicules this in the reference to "black pudding." [T. S.]]

When I see an honest freethinking bishop endeavour to destroy the power and privileges of the Church, and Dr. Atterbury angry with him for it, and calling it "dirty work," what can I conclude, by virtue of being a freethinker, but that Christianity is all a cheat?

Mr. Whiston has published several tracts, wherein he absolutely denies the divinity of Christ: A bishop tells him, "Sir, in any matter where you have the Church's judgment against you, you should be careful not to break the peace of the Church, by writing against it, though you are sure you are in the right."[16] Now my opinion is directly contrary; and I affirm, that if ten thousand freethinkers thought differently from the received doctrine, and from each other, they would be all in duty bound to publish their thoughts (provided they were all sure of being in the right) though it broke the peace of the Church and state ten thousand times.

[Footnote 16: Swift's "Sermon on the Trinity," as well as a passage in his "Thoughts upon Religion," shews the weight which he attached to this important argument. [S.]]

And here I must take leave to tell you, although you cannot but have perceived it from what I have already said, and shall be still more amply convinced by what is to follow; that freethinking signifies nothing, without freespeaking and freewriting. It is the indispensable duty of a freethinker, to endeavour forcing all the world to think as he does, and by that means make them freethinkers too. You are also to understand, that I allow no man to be a freethinker, any further than as he differs from the received doctrines of religion. Where a man falls in, though by perfect chance, with what is generally believed, he is in that point a confined and limited thinker; and you shall see by and by, that I celebrate those for the noblest freethinkers in every age, who differed from the religion of their countries in the most fundamental points, and especially in those which bear any analogy to the chief fundamentals of religion among us.

Another trick of the priests is, to charge all men with atheism, who have more wit than themselves; which therefore I expect will be my case for writing this discourse: This is what makes them so implacable against Mr. Gildon, Dr. Tindal, Mr. Toland,[17] and myself, and when they call us wits, atheists, it provokes us to be freethinkers.

[Footnote 17: See notes on pp. 9, 79, 80, 82.]

Again; the priests cannot agree when their Scripture was written. They differ about the number of canonical books, and the various readings. Now those few among us who understand Latin, are careful to tell this to our disciples, who presently fall a-freethinking, that the Bible is a book not to be depended upon in anything at all.

There is another thing, that mightily spreads freethinking, which I believe you would hardly guess. The priests have got a way of late of writing books against freethinking; I mean treatises in dialogue, where they introduce atheists, deists, sceptics, and Socinians offering their several arguments. Now these freethinkers are too hard for the priests themselves in their own books; and how can it be otherwise? For if the arguments usually offered by atheists, are fairly represented in these books, they must needs convert everybody that reads them; because atheists, deists, sceptics, and Socinians, have certainly better arguments to maintain their opinions, than any the priests can produce to maintain the contrary.

Mr. Creech,[18] a priest, translated Lucretius into English, which is a complete system of atheism; and several young students, who were afterwards priests, wrote verses in praise of this translation. The arguments against Providence in that book are so strong, that they have added mightily to the number of freethinkers.

[Footnote 18: This is Thomas Creech, the translator of Horace, to whom Swift refers in "The Battle of the Books" (see vol. i. p. 180). The translation of Lucretius was published in English verse in 1682. [T. S.]]

Why should I mention the pious cheats of the priests, who in the New Testament translate the word _ecclesia_ sometimes the _church_, and sometimes the _congregation_; and _episcopus_, sometimes a _bishop_, and sometimes an _overseer_? A priest,[19] translating a book, left out a whole passage that reflected on the king, by which he was an enemy to political freethinking, a most considerable branch of our system. Another priest, translating a book of travels,[20] left out a lying miracle, out of mere malice, to conceal an argument for freethinking. In short, these frauds are very common in all books which are published by priests: But however, I love to excuse them whenever I can: And as to this accusation, they may plead the authority of the ancient fathers of the Church, for forgery, corruption, and mangling of authors, with more reason than for any of their articles of faith. St Jerom, St Hilary, Eusebius Vercellensis, Victorinus,[21] and several others, were all guilty of arrant forgery and corruption: For when they translated the works of several freethinkers, whom they called heretics, they omitted all their heresies or freethinkings, and had the impudence to own it to the world.

[Footnote 19: Collins refers to the Rev. Mr. Brown, who translated Father Paul's "Letters," and omitted the words, "If the King of England [James I.] were not more a doctor than a king."]

[Footnote 20: Baumgarten's "Travels." [T. S.]]

[Footnote 21: Jerome, or St. Hieronymus (_circa_ 340-420), wrote the Latin vulgate translation of the Scriptures. Is accepted as one of the Fathers of the Church.

St. Hilary, another accepted Father, was bishop of Poictiers. He died 367 or 368.

The Eusebius here named was Bishop of Vercelli, a city of Liguria. He flourished about A.D. 360, and distinguished himself at the Council of Milan in A.D. 355, for his attacks against Arianism. He was exiled to Upper Thebais, with several other bishops who refused to subscribe to the condemnation of Athanasius; but was recalled with Lucifer, bishop of Cagliari, Sardinia. In conjunction with Athanasius he attended an Alexandrian synod which declared the Trinity consubstantial. He travelled much, in the Eastern provinces and Italy, engaging in missionary work. He died about A.D. 373.

Fabius Marius Victorinus was born in Africa, and died at Rome in 370. He was a distinguished orator, grammarian, and rhetorician. His chief work was a treatise entitled "De Orthographia." He also wrote many theological books. [T. S.]]

From these many notorious instances of the priests' conduct, I conclude they are not to be relied on in any one thing relating to religion; but that every man must think freely for himself.

But to this it may be objected, that the bulk of mankind is as well qualified for flying as thinking, and if every man thought it his duty to think freely, and trouble his neighbour with his thoughts (which is an essential part of freethinking,) it would make wild work in the world. I answer; whoever cannot think freely, may let it alone if he pleases, by virtue of his right to think freely; that is to say, if such a man freely thinks that he cannot think freely, of which every man is a sufficient judge, why, then, he need not think freely, unless he thinks fit.

Besides, if the bulk of mankind cannot think freely in matters of speculation, as the being of a God, the immortality of the soul, &c. why then, freethinking is indeed no duty: But then the priests must allow, that men are not concerned to believe whether there is a God or no. But still those who are disposed to think freely, may think freely if they please.

It is again objected, that freethinking will produce endless divisions in opinion, and by consequence disorder society. To which I answer;

When every single man comes to have a different opinion every day from the whole world, and from himself, by virtue of freethinking, and thinks it his duty to convert every man to his own freethinking (as all we freethinkers do) how can that possibly create so great a diversity of opinions, as to have a set of priests agree among themselves to teach the same opinions in their several parishes to all who will come to hear them? Besides, if all people were of the same opinion, the remedy would be worse than the disease; I will tell you the reason some other time.

Besides, difference in opinion, especially in matters of great moment, breeds no confusion at all. Witness Papist and Protestant, Roundhead and Cavalier, Whig and Tory, now among us. I observe, the Turkish empire is more at peace within itself, than Christian princes are with one another. Those noble Turkish virtues of charity and toleration, are what contribute chiefly to the flourishing state of that happy monarchy. There Christians and Jews are tolerated, and live at ease, if they can hold their tongues and think freely, provided they never set foot within the mosques, nor write against Mahomet: A few plunderings now and then by the janissaries are all they have to fear.

It is objected, that by freethinking, men will think themselves into atheism; and indeed I have allowed all along, that atheistical books convert men to freethinking. But suppose that to be true; I can bring you two divines who affirm superstition and enthusiasm to be worse than atheism, and more mischievous to society, and in short it is necessary that the bulk of the people should be atheists or superstitious.

It is objected, that priests ought to be relied on by the people, as lawyers and physicians, because it is their faculty.

I answer, 'Tis true, a man who is no lawyer is not suffered to plead for himself; but every man may be his own quack if he pleases, and he only ventures his life; but in the other case the priest tells him he must be damned: Therefore do not trust the priest, but think freely for yourself, and if you happen to think there is no hell, there certainly is none, and consequently you cannot be damned; I answer further, that wherever there is no lawyer, physician, or priest, the country is paradise. Besides, all priests, (except the orthodox, and those are not ours, nor any that I know,) are hired by the public to lead men into mischief; but lawyers and physicians are not, you hire them yourself.

It is objected, (by priests no doubt, but I have forgot their names) that false speculations are necessary to be imposed upon men, in order to assist the magistrate in keeping the peace, and that men ought therefore to be deceived, like children, for their own good. I answer, that zeal for imposing speculations, whether true or false (under which name of speculations I include all opinions of religion, as the belief of a God, Providence, immortality of the soul, future rewards and punishments, &c.) has done more hurt than it is possible for religion to do good. It puts us to the charge of maintaining ten thousand priests in England, which is a burden upon society never felt upon any other occasion; and a greater evil to the public than if these ecclesiastics were only employed in the most innocent offices of life, which I take to be eating and drinking. Now if you offer to impose anything on mankind besides what relates to moral duties, as to pay your debts, not pick pockets, nor commit murder, and the like; that is to say, if, besides this, you oblige them to believe in God and Jesus Christ, what you add to their faith will take just so much off from their morality. By this argument it is manifest, that a perfect moral man must be a perfect atheist; every inch of religion he gets loses him an inch of morality: For there is a certain _quantum_ belongs to every man, of which there is nothing to spare. This is clear from the common practice of all our priests, they never once preach to you to love your neighbour, to be just in your dealings, or to be sober and temperate. The streets of London are full of common whores, publicly tolerated in their wickedness; yet the priests make no complaints against this enormity, either from the pulpit or the press: I can affirm, that neither you nor I, sir, have ever heard one sermon against whoring since we were boys. No, the priests allow all these vices, and love us the better for them, provided we will promise not "to harangue upon a text," nor to sprinkle a little water in a child's face, which they call baptizing, and would engross it all to themselves.

Besides, the priests engage all the rogues, villains, and fools in their party, in order to make it as large as they can: By this means they seduced Constantine the Great[22] over to their religion, who was the first Christian emperor, and so horrible a villain, that the heathen priests told him they could not expiate his crimes in their church; so he was at a loss to know what to do, till an AEgyptian bishop assured him, that there was no villainy so great, but was to be expiated by the sacraments of the Christian religion; upon which he became a Christian, and to him that religion owes its first settlement.

[Footnote 22: The reference here is to the luminous cross which Constantine said he saw in the heavens, and which influenced him to embrace Christianity. [T. S.]]

It is objected, that freethinkers themselves are the most infamous, wicked, and senseless of all mankind.

I answer, first, we say the same of priests, and other believers. But the truth is, men of all sects are equally good and bad; for no religion whatsoever contributes in the least to mend men's lives.

I answer, secondly, that freethinkers use their understanding, but those who have religion do not; therefore the first have more understanding than the others; witness Toland, Tindal, Gildon[23], Clendon, Coward, and myself. For, use legs and have legs.

[Footnote 23: John Clendon, of the Middle Temple, published in 1709-1710, "Tractatus Philosophico-Theologicus de Persona; or, a Treatise of the Word Person." This singular book appears to have been written principally to prove that the doctrine of the Trinity was very well explained by an Act of Parliament, 9 and 10 Will. III. It was complained of in the House of Commons, March 25th, 1710, and was judged to be a scandalous, seditious, and blasphemous libel .... and was burnt by the common hangman at the same time with Tindal's "Rights." [N.] ]

I answer, thirdly, that freethinkers are the most virtuous persons in the world; for all freethinkers must certainly differ from the priests, and from nine hundred ninety-nine of a thousand of those among whom they live; and are therefore virtuous of course, because everybody hates them.

I answer, fourthly, that the most virtuous people in all ages have been freethinkers; of which I shall produce several instances[24].

[Footnote 24: What follows is in ridicule of a long list of freethinkers, as he calls them, with which Collins has graced his discourse; in which he includes not only the ancient philosophers, but the inspired prophets, and even "King Solomon the wise." [S.] ]

Socrates was a freethinker; for he disbelieved the gods of his country, and the common creeds about them, and declared his dislike when he heard men attribute "repentance, anger, and other passions to the gods, and talk of wars and battles in heaven, and of the gods getting women with child," and such like fabulous and blasphemous stones. I pick out these particulars, because they are the very same with what the priests have in their Bibles, where repentance and anger are attributed to God; where it is said, there was "war in heaven;" and that "the Virgin Mary was with child by the Holy Ghost," whom the priests call God; all fabulous and blasphemous stories. Now, I affirm Socrates to have been a true Christian. You will ask, perhaps, how that can be, since he lived three or four hundred years before Christ? I answer, with Justin Martyr, that Christ is nothing else but reason, and I hope you do not think Socrates lived before reason. Now, this true Christian Socrates never made notions, speculations, or mysteries, any part of his religion, but demonstrated all men to be fools who troubled themselves with enquiries into heavenly things. Lastly, 'tis plain that Socrates was a freethinker, because he was calumniated for an atheist, as freethinkers generally are, only because he was an enemy to all speculations and inquiries into heavenly things. For I argue thus, that if I never trouble myself to think whether there be a God or no, and forbid others to do it, I am a freethinker, but not an atheist.

Plato was a freethinker, and his notions are so like some in the Gospel, that a heathen charged Christ with borrowing his doctrine from Plato. But Origen[25] defends Christ very well against this charge, by saying he did not understand Greek, and therefore could not borrow his doctrine from Plato. However their two religions agreed so well, that it was common for Christians to turn Platonists, and Platonists Christians. When the Christians found out this, one of their zealous priests (worse than any atheist) forged several things under Plato's name, but conformable to Christianity, by which the heathens were fraudulently converted.

[Footnote 25: Origen, a Father of the Church, was born about 185. He carried to extremes the celibate life taught in the Gospel; and his "Treatise against Celsus" contains, according to St. Jerome and Eusebius, the refutation of "all the objections which have been made, and all which ever will be made against Christianity." [T. S.] ]

Epicurus was the greatest of all freethinkers, and consequently the most virtuous man in the world. His opinions in religion were the most complete system of atheism that ever appeared. Christians ought to have the greatest veneration for him, because he taught a higher point of virtue than Christ; I mean the virtue of friendship, which in the sense we usually understand it, is not so much as named in the New Testament.

Plutarch was a freethinker, notwithstanding his being a priest; but indeed he was a heathen priest. His freethinking appears by showing the innocence of atheism, (which at worst is only false reasoning,) and the mischiefs of superstition; and explains what superstition is, by calling it a conceit of immortal ills after death, the opinion of hell torments, dreadful aspects, doleful groans, and the like. He is likewise very satirical upon the public forms of devotion in his own country (a qualification absolutely necessary to a freethinker) yet those forms which he ridicules, are the very same that now pass for true worship in almost all countries: I am sure some of them do so in ours; such as abject looks, distortions, wry faces, beggarly tones, humiliation, and contrition.

Varro,[26] the most learned among the Romans, was a freethinker; for he said, the heathen divinity contained many fables below the dignity of immortal beings; such, for instance, as Gods BEGOTTEN and PROCEEDING from other Gods. These two words I desire you will particularly remark, because they are the very terms made use of by our priests in their doctrine of the Trinity: He says likewise, that there are many things false in religion, and so say all freethinkers; but then he adds; "which the vulgar ought not to know, but it is expedient they should believe." In this last he indeed discovers the whole secret of a statesman and politician, by denying the vulgar the privilege of freethinking, and here I differ from him. However, it is manifest from hence, that the Trinity was an invention of statesmen and politicians.

[Footnote 26: Marcus Terentius Varro (born B.C. 117) was the friend of Cicero. He was a profound grammarian, historian, and philosopher. The expression Swift applies to him as "the most learned among the Romans" is one by which he is generally called. [T. S.] ]