No. 11, VOL. 12.] LONDON, Friday, Sept. 16, 1825. [PRICE 6d. TO MR. RICHARD CARLILE DORCHESTER GAOL. SIR, Bradford, Sept. 5th, 1825. THOUGH my reply to Mr. Heinekin's remarks on my answer to bis lecture will not appear as soon as I wished, yet the fulfilment of my promise is as speedy as my avocations and opportunity would conveniently admit. I shall waste no words in introductory remarks, but proceed at once to my observations on such paragraphs as appear to me to relate to the subject in dispute, viz. "The evidence of a divine superintendance exhibited in the works of Nature and the affairs of the world." What Notwithstanding the explanation given by Mr. H. in the 5th paragraph of his remarks, I am still unable to fix any other meaning to the phrase, "Infidel in practice," than that "vice is the proper practice of the infidel." meaning can be attached to the phrase unless it is inferred that the theory of the infidel world, if reduced to practice, produce vice?-what is the practice of the mechanic but the application of his theory to create machinery or its produce? We do not call navigation the application of the theory of chemistry, nor land surveying the result of the theory of hydraulics. We naturally suppose, that drunkenness is the practice of the drunkard, and adultery and fornication of the sensual debauchee-Indeed, the explanation given by Mr. H. in this paragraph, instead of removing, the imputation, gives additional force to the inference previously drawn; for, though he says, he "would be far from asserting that there is a necessary connection between Infidelity and Vice," yet he has “ no hesitation in maintaining that infidelity is highly favourable to the growth of vice, and can hardly fail of producing it, if the mind has not been well cultivated by education, and the passions are not restrained by the suggestions of prudence." No proof Printed and Published by R. Carlile, 135, Fleet Street. of this proposition is offered; and I should be justified by a merely opposite assertion, but I will attempt a brief settlement of the question, whether religion, (meaning thereby a belief in the existence of an omnipotent being and a state of future rewards and punishment at his disposal,) or, infidelity, (by which term we understand, a disbelief of such an existence and state,) be the most favourable to the growth of vice, by which word I mean that mode of conduct, which tends to produce the greatest misery to the individual, and consequently to society. Virtue, of course, will signify that which produces the greatest happiness. It will not, I presume, be denied, that every one invariably seeks his own happiness, it being his interest to do so, and whenever he fails in the attainment, he does so, from his ignorance of the means requisite for the purpose; and it consequently follows, that knowledge is the grand desideratum of mankind. He is the wisest man, who chooses the best ends, and the best means to secure those ends. In short "knowledge is power." So far then the believer and unbeliever are upon a level; but here the difference between them commences. The unbeliever having no hopes or fears from any rewards or punishments after death, will model his actions so as to generate as much pleasurable sensation as possible; will be virtuous in proportion to his knowledge, as virtue is that which will make him happy, and vice that which will render him miserable. He will never be vicious, but when he is mistaken in the means conducive to happiness. What will be the conduct of the believer? We will first take the believer in the existence of a deity and a future state of rewards and punishments, unassisted by revelation, and afterwards constder the Christian believer.-From the appearances in nature the Theist cannot infer what actions will be pleasing or displeasing to the deity.-Pain and want are frequently the lot of men whose actions are, by us, regarded as beneficial to mankind, and wealth and pleasure are often bestowed upon men whose actions are injurious to multitudes, and whose passions involve whole nations in calamity. Excruciating agony afflicts the infant, which cannot have deserved the slightest misery, and the monster who lives on the spoil of the indigent, and jests at their woes, rolls in splendour and power. From such appearances as these the Theist is placed in the greatest uncertainty, as to what actions will be regarded with approbation or displeasure by the omnipotent dispenser of future rewards and punishments. The very doubt which hangs upon his mind as to the beneficence of his deity, he is compelled to recoil from with terror, and he regards the slightest imputation upon his goodness as a crime of extraordinary magnitude. He lauds the benevolence of the deity to the skies; while he trembles with the deepest apprehension, when he approaches the boundary between the present and future. Were the unknown future always to operate upon his imagination in full force, it would be impossible for the Theist to retain his senses. All is dark, dreary, and unfathomable, replete with terror and apprehended torment. From what can the Theist infer that he shall be happy in the next world? From the mercy of the deity? Where are his grounds of reliance? Experience here is no clue to the dispensations of an incomprehensible almighty being, and the expectations we derive from the contemplation of one, whose actions are governed by principles inconceivable to us, and who possesses ubiquity and absolute and unlimited power, are fear and agonizing anxiety. In order to serve this being most effectually the Theist will be able to invent no mode but unbounded devotion, utter prostration and humiliation of himself at his shrine; and as proofs of his firm attachment, he will be led to practise self-denial and bodily austerities, because these will be supposed to be the most disinterested marks of his regard, but the adoption of pleasurable actions though useful, would be open to the suspicion of being performed for the sake of the pleasure. He would also feel it his duty to regard with abhorrence the unbeliever as an object of the deity's displeasure, and persecution (if he had power) would be the next result of the Theist's religion. The motives of the Theist to actions detrimental to the happiness of himself as well to that of mankind in general, and consequently favourable to vice, might be proved to be almost infinite, from the numerous sources of mischief which are the consequences of Natural Religion or Theism, but to those, who are desirous of seeing the subject handled in a clear and satisfactory manner, I recommend the "Analysis of the Influence of Natural Religion on the Temporal Happiness of Mankind" by Philip Beauchamp. It is a work, which comprises in 140 pages the most exquisite logical argument, and ought to be in the possession of every person who aspires to the reputation of a correct reasoner on theological subjects. I should be extremely happy to see an analysis of the influence of revealed religion on man's temporal happiness executed by the same masterly hand. To return to the subject. I will now investigate the motives which are likely to affect the Christian and for this purpose it will be necessary to examine some of the prominent precepts and examples contained in the Old and New Testament. Of the decalogue, the first four commandments direct the performance of nothing that is useful to man, nor the abstaining from any thing that is hurtful to him; and the restraining precept, contained in the fourth, is not only useless, but in many cases mischievous, and in some if taken literally, is utterly impossible to be kept. The fifth is too vague and indeterminate for practice, for no man or woman ought to be honoured, whose conduct is vicious, in whatever relation he or she may stand to us. The four next precepts have a beneficial tendency, but they are so notoriously the growth of social relations even in a very rude state of society, that they are absurd as making part of a divine revelation. The tenth forbids the indulgence of a desire of my neighbour's wife or property, and if this precept could have been rendered efficient, the commands “thou shalt not commit adultery," and "thou shalt not steal," would have been nugatory. The whole of the decalogue is a collection of negativé directions, and recommends the practice of no one virtue. The four last books of the Pentateuch abound with institutions and precepts; and among the vast number of both, it is remarkable how few are really calculated for the benefit of society. The aim of the legislator seems to have been to heap advantages on a small portion of the Jews, at the expense of the multitude. I shall not stop to particularize the absurdity and injustice of many of the laws laid down by Moses; but I think it must strike the most superficial reader, how much the penalties attached to their violation are almost invariably made to augment the wealth of the priesthood under the names of sin offerings trespass, offerings, &c. The end of an enlightened legislator (and who can surpass the deity in wisdom?) ought to be the greatest happiness and advantage of the greatest number of his people. But every one will readily perceive that the Jewish Lawgiver's attentions are ever turned with criminal partiality to the levitical priesthood, The immense mass of property said to be extracted from the people for the performance of the ceremonies of the worship of Jehovah, is incredible; but allowing the statement to be true, the privations of the bulk of the Jews in furnishing means for these institutions, and the support of one entirely unproductive tribe, must have been 1 extreme, and easily accounts for the various rebellions and |