ON MAN'S ACCOUNTABILITY FOR HIS BELIEF.
BY LYSANDER SPOONER.
B 0 S T 0 N
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Entered according to Act of Congress, in the year 1834, by LYSANDER SPOONER, in the Clerk's office of the District Court of Massachusetts.
The Bible threatens everlasting punishment to such as do not believe it to be true-or to such as do not believe that a certain man, who grew up in the town of Nazareth, was a Son of the Almighty! Is it just to punish men for not thinking that true, which is improbable almost beyond a parallel? If not, the Bible defames the character of Deity by charging him with such conduct.
Is our belief an act of the will ? If it were, the threat might operate as a motive to induce us to believe, or to persuade us to make up our minds that we would believe. But no one pretends that a man can believe and disbelieve a doctrine, or think it true and false, whenever occasion seems to require.
Our minds are so constituted that they are convinced by evidence. Sometimes too they believe a thing, and in perfect sincerity too, without being acquainted with any real evidence in favor of its truth. Such a belief comes naturally of the impressions, which the minds of some persons receive from the circumstance that the thing is generally believed by others with whom they are acquainted, or from the fact that it has long been believed by others. These circumstances, although they can hardly be considered as evidence, yet have the effect of evidence in satisfying many. There is a fashion in religion, by which men's minds are carried away. We may see it every where. Such, it will be admitted on all hands, is the case in Pagan countries, and it is also more or less the case in civilized and enlightened nations. Although the evidence of Mahomet's having been a Prophet of God, is probably insufficient to convince any enlightened, impartial mind, possessed of common strength, still, it entirely satisfies the mind of a Turk of the strongest intellect. The reason is, that the little real evidence is aided in its influences by the associations and impressions of his whole life.
When the mind is thus completely satisfied of the truth of a thing, is there any obligation of morality, which requires a man to look farther? If it were so, men could never safely come to a conclusion on any subject; it would be their duty never to consider any timing to be settled as true. But God has so constituted our minds that when they are convinced, they rest satisfied until their doubts are excited by opposite evidence or impressions. Until then it is not in the power of man to doubt. If therefore there be any moral wrong in resting satisfied in a belief, of which the mind is convinced, there is no alternative but to say that God, by having so constituted our minds, has made himself the author of that wrong.
One, who is entirely satisfied of the truth of a matter, al-though he be in reality mistaken, feels no moral obligation to inquire further into its evidences, and, of course, violates no moral obligation by not inquiring--therefore he cannot be morally guilty. In such an instance, if there were any wrong on the part of any one, it could be only on the part of God for having so constituted the individual, as that, in such a case, he would have no moral sense to direct him aright.
It is only when a man's doubts are excited, that his moral sense directs him to investigate. Supposing then a Pagan or Mahometan were to feel entirely satisfied that his system were true, is there any moral obligation resting upon him to spend his time in inquiring into other systems ? Is he not acting uprightly in considering his faith as certain until his doubts are excited ? Is it then just to punish him? If not, then Jesus could never have been authorized by Deity, in the manner he imagined, to threaten punishment to such an one on account of his belief.
It is so likewise, when men are entirely convinced that a narrative, for example, is untrue--they have then no moral sense that commands them to inquire into its evidences, and, of course, do not violate their moral sense in not inquiring. Christians feel no moral obligation to investigate the evidences of Mahometanism, because, without any investigation, they are convinced that it is untrue. Mahometans are in the like condition in respect to Christianity ; and whether Christianity, or Mahometanism, or neither, be true, the Mahometan is as innocent on this point as the Christian.
If a man read the narratives of the miracles said to have been performed by Jesus, and his mind be perfectly convinced that the evidence is insufficient to sustain the truth of such incredible facts, his moral sense does not require him to go farther-it acquits him in refusing his assent. So if he be not entirely satisfied, and his moral sense dictate further investigation, and he then make all which he thinks affords any reasonable prospect of enlightening him, and his mind then become entirely convinced of the same fact as before, his conscience is satisfied, and he is innocent.
How many have done this, and have become Deists. We have the strongest evidence too, that, in their investigations, no unreasonable prejudice against Christianity has operated upon their minds. Vast numbers of men, living in Christian countries, where it was esteemed opprobrious to disbelieve Christianity--men, whose parents, friends and countrymen were generally Christians, and whose worldly interest, love of reputation, love of influence, and even the desire of having bare justice done to their characters, must all have naturally and strongly urged them to be Christians; and whose early religious associations were all connected with the Bible--men, too, of honest, strong and sober minds, of pure lives and religious habits of thought, have read the Bible, have read it carefully and coolly, have patiently examined its collateral evidence, and have declared that they were entirely convinced that it was not what it pretended to be-that the evidence against it appeared to them irresistible, and that by it the faintest shadows of doubt were driven from their minds. Their consciences rest satisfied with this conclusion--their moral perceptions tell them that their conduct in this matter has been upright--they know, as absolutely as men can know any thing of the kind, that if they are in an error, it is an error, not of intention, but of judgment, not of the heart, but the head ; and yet the sentence of the Bible against such men is, "the smoke of your torments shall ascend up forever and ever !" The enormity of the punishment, and the monstrousness of the doctrine, are paralleled by each other, but are paralleled by no doctrine out of the Bible, in which enlightened Christians believe. Men can hardly be guilty of greater blasphemy than to say that this doctrine is true. And yet the Bible employs these unrighteous and fiend-like threats, to drive men to believe, or to close their minds against evidence lest they should disbelieve, narratives and doctrines as independent of, and as unimportant to, religion and morality, as are the histories of Caesar and Napoleon-narratives, which set probability at defiance, and doctrines, which do injustice to the characters of God and men.
Many Christians say the reason, why men do not believe the Bible, is, that they do not examine it with an humble mind--and an humble mind, as they understand it, is one which has prepared itself, as far as it is able, by prayers, and fears, and a distrust of its own ability to judge of the truth of what it ought to believe, to surrender its judgment, to suppress its reasonings, to banish its doubts, and then believe the Bible on mere assumption, in spite of the incredibility of its narratives, the enormity, impiety and absurdity of its doctrines, and the contemptible character of its evidences.
They are accustomed to say that the doctrines of the Bible are too humiliating for the pride of men to acknowledge. But Deists acknowledge as strong religious obligations, and as pure moral ones, as Christians. As for the humiliation of believing Christianity, there certainly is nothing more humiliating in believing that Jesus performed miracles, or that he was prophesied of before his coming, than there is in believing any other fact whatever. If it be humiliating to believe one's self that wicked animal, which the Bible represents man to be, it is because it is contrary to nature and reason to be willing to consider, ourselves wretches worthy of all detestation, especially when our own knowledge of the moral character of our intentions gives the lie direct to any such supposition. Every human being knows, or may know, if he will but reflect upon the motives which have governed him, that he never in his life performed a wrong act simply from a desire to do wrong. No man loves vice, because it is vice, although many strongly love the pleasure which it sometimes affords. Men are induced to wrong actions by a variety of motives, and desires, but the simple desire to do wrong never inhabited the breast, or controlled the conduct, of any individual. Yet in order to prove that men's natures are in the slightest degree intrinsically and positively wicked, it is necessary to prove that individuals are, at least, sometimes, influenced by a special desire of doing wrong. To prove that men are led, by any other desires, to commit wrong actions, only proves the natural strength of those desires, and the comparative weakness of their virtuous principles, or, in other words, it proves the imperfect balance of their propensities and principles--an imperfection, which, of course, ought to be guarded against, because it often leads men to do wrong, and which may need, though not deserve, the admonitory chastisement which God applies to men-but it does not prove any positive wickedness of the heart. So that, even if a man were (as no man ever was) entirely destitute of all regard to right, still, if he had not any special desire of doing wrong, whatever other desires he might have, and to whatever wrong conduct they might lead him, he would nevertheless be intrinsically only a sort of moral negative--he would not be at heart positively wicked.
But the very reverse of the doctrine of intrinsic wickedness is true of every man living, for every man's character is more or less positively good--that is, he has some regard to right--and that regard is as inconsistent with wickedness of heart, or a desire to do wrong, as love is with dislike.--In a large portion of mankind, this regard to right is one of their cardinal principles of action, and shows itself to be too strong to be overcome by any but an unusual impulse or temptation. Now is a man, who, as far as he knows, and as far as he thinks, means to do right, whose general intentions are good, and who is generally on his guard lest he should do wrong, to stultify his intellect, and discredit the experience of his whole life, in order to believe a book, written two thousand years ago, in scraps by various individuals, and whose parts were collected and put together like patchwork, when it tells him that be is a "desperately wicked," depraved and corrupt villain ? A man might as well tell me that I do not know the colour of my own skin, or the features of my own face, as that I do not know the moral character of my own intentions, or, (if theologians like the term better,) of my heart-and he might as well tell me that my skin is black, or my eyes green, as that my inclination is to do wrong, or that my heart is bad. He would not, in the former case, contradict my most positive knowledge any more directly than in the latter.
Were I to say that all men's bodies were corrupt and loathsome, every one would call me a person who had been in some way so far deluded (and what greater delusion can there be?) as that I would not believe the evidence of my own senses. Yet, had I always been told by my parents, my friends, and by every one about me, and had I read in a book, which I believed to be the word of God, from my earliest years, that such was the fact, and that corporal substances were above all things deceitful, there can be no doubt that I should have partially believed it now, or, at least, during my childhood and youth. Still, my senses, and my experience do not more clearly disprove that fact, than they do that men's hearts or intentions are intrinsically wicked. But Christians believe the contrary, and simply because it has been dinging in their ears from their childhood ; because they have habitually read it in what they supposed the word of God, from a period prior to the time when they were capable of judging of men's characters; because they have thus been taught to attribute every wrong action of men to the deplorable wickedness of their hearts; and because they have been taught to consider it a virtue to look upon their own and others' characters, through the dingy medium of the Bible.
The humiliation therefore of believing the Bible, is principally the humiliation of believing a detestable falsehood for the sake of holding one's self in abhorrence--an humiliation calculated to destroy that self respect, which is one of the strongest safeguards of virtuous principles--an humiliation, to which no person ought to submit, but into which many of the young, the amiable and the innocent have been literally driven.
Again. The facts, that many honest, enlightened and religious men have disbelieved Christianity; that many, who saw the supposed miracles, disbelieved it (*1); that the inconsistencies of the Bible have given rise to hundreds of different systems of religion; that every sect of the present day, in order to support its creed, is obliged to deny the plain and obvious meaning of portions of the Bible; and that the truth or importance of almost every theological doctrine contained in it is denied by one sect or another, which professes to believe in the inspiration of the book itself; if they are not proof that this pretended light from God is but the lurid lamp of superstition, are, at least, sufficient evidences that a man may reasonably disbelieve it to be what it pretends to be, viz.., a special revelation of luminous truth. But is it credible that Deity has made to men a communication, on a belief or disbelief in which, he has made their eternal happiness or misery to depend, and yet that he has made such an one, and has made it in such a manner, that men may reasonably disbelieve it to be genuine?
Even if we attribute men's unbelief to the perverseness of their dispositions, still, the greatest of sinners are the very ones whom this system professes to be more especially intended to save--and would these then be left unconvinced ? How absurd is it to suppose that Deity would go so far as to violate the order of nature in order to save men of perverse minds by bringing them to a knowledge of the truth, and that he should then fail of doing it by reason of the very obstacle, which he had undertaken to remove. To say that he has done all in his power to convince men, is to say, that, in a comparatively momentary period from their birth, minds of his creation have become too powerful for him to control. To say that he has not done all in his power, is to attribute to him the absurdity of adopting means for the purpose of accomplishing the greatest object (in relation to this world) of his moral government, when he must have been perfectly aware that those means would be insufficient.
Is it credible that, if God have made to men a communication, on a belief in which depends all their future welfare, he would have interlarded it with so much that is disgusting and improbable, as that the whole would be disbelieved, rejected and trodden underfoot, by well-meaning men ? On the contrary, would he not have made it so probable as to have carried conviction to every mind that could be benefited by it? Was he not bound by every principle of parental obligation to have made it self evidently true? Ought he not, when such tremendous consequences were at stake, and if need there were, to have written this communication over the whole heavens, in letters of light, and in language that could not be misinterpreted, that man of every age, nation and colour, might read and never err? Would he not have completely established, in the mind of every accountable being, by a sufficient and immoveable proof, the truth of every syllable essential to their salvation ? If he would not, then, according to the best judgment, which the perceptions he has given us will enable us to form, he must be what I will not name.
But this is not all. The Bible requires of a certain portion of mankind, not only, that they believe it a revelation from God, but that they violate their consciences in order to believe it. For example, by requiring all men, without exception, to believe it or be damned, it requires the believers in the Koran and the Shaster to renounce those books as false. This it is impossible for them to do, unless they first investigate the evidences against their truth. Now, I think no candid man will pretend, either that those believers would not feel as much horror at the supposed impiety of disbelieving those books, as a Christian does at that of disbelieving the Bible, or that it would not require on their part as great a struggle with their consciences to go into the investigation of the evidences against the truth of those books, as it would on the part of the Christian to go into the investigation of the evidences against the truth of the Bible. Yet the Bible, by demanding of them that they believe it, virtually demands that they thus violate their consciences in order to go into such an investigation as is necessary to lead them to disbelieve those systems, which they now revere as too sacred to be doubted; and it demands this of them too on the threatened penalty of eternal damnation.
If there be any conduct more wicked than any other which can be conceived of, that, which is here ascribed to Deity, must, it appears to me, exceed in wickedness any other that the human mind ever contemplated. Its wickedness is, in fact, no less than that of hereafter punishing men through eternity, for not having done in this world that which they most religiously believed to be wrong.
And what is it to believe the Bible, that men should merit the everlasting vengeance of the Almighty for not believing it ? Why, setting aside its secondary absurdities and enormities, it is to believe in these giant ones, viz.., that when Deity created an universe, in pursuance of a design worthy of himself, he created in that universe a Hell--a Hell for a portion of the beings to whom he was about to give life--a Hell for his children--a Hell that should witness the eternal reign of iniquity, misery and despair--a Hell that should endlessly perpetuate the wickedness and the wo of those who might otherwise have become virtuous and happy; that he then, after having created men, and given them a nature capable of infinite progress in knowledge and virtue, by placing them in a world full of enticement and seduction, deliberately laid the snare, made the occasion, fed the desire, and instigated, invited and seduced to the conduct, which he knew certainly would issue in the moral ruin of that nature, and the endless wretchedness of the individuals: and, finally, that all this was right, that such a Being is a good Being, and that he merits from us no other sentiment than the highest and purest degree of filial and religious emotion.
And what is the evidence, on which we are called upon to believe all this ? Why, it is this. Some eighteen hundred years ago, a few simple individuals, from among the most ignorant class, in a most unenlightened, superstitious and deluded community, where a supposed miracle was but an ordinary matter, where miracle-working seems often to have been taken up as a trade, and where a pretended Messiah was to be met, as it were, at every corner, said that they had this story from one of the wandering miracle-working Messiahs of the day, who performed many things, which appeared to them very wonderful ; although they admit that these same things, as far as they were seen by others, (and nearly all the important ones, except such as were studiously concealed, were seen by others,) did not, to those others, appear very wonderful or unusual. They also expressly admit that, of those who had once been induced to follow him, nearly all very soon changed their minds in relation to him, and deserted him. They also, by themselves deserting him when he was apprehended, virtually acknowledge that their own confidence in him had then gone to the winds, and would never have returned, had it not been, that, after having submitted to a part of the usual forms of an execution, and being taken down for dead, (at three o'clock or later in the afternoon,) he, as soon, at the farthest, as the next night but one, (not "three days" after, be it remarked) and how much sooner we know not, returned to life, (as men are very apt to do who have been but partially executed,) and had the extraordinary courage to lurk about for several days, and shew himself, not openly to the world, but in the evening, and within closed doors, to some dozen who had before been his very particular friends. This is altogether the strongest and most material part of the evidence in the case, and the question, which arises in relation to it, is, whether it be sufficient to sustain such an impeachment, as has been alluded to, of the character of the Almighty?-- A question, which, if the march of mind continue, men will sometime be competent to settle.
 John 12-37--" But though he had done so many miracles before them, yet they believed not on him."