8. Because, finally, a dispute to one having nothing else to do would be a gratification, while to me, who can employ my time better, it would be an absolute loss.
I shall not then, reverend sir, make you my confessor in matters of religion, but I will disclose to you my opinion, as a man of letters, on the composition of your book. Having in former days, read many works of theology, I was curious to learn whether by any chemical process you had discovered real beings in that world of invisibles. Unfortunately, I am obliged to declare to the public, which, according to your expression, p. 19, "hopes to be instructed, to be led into truth, and not into error by me," that I have not found in your book a single new argument, but the mere repetition of what is told over and over in thousands of volumes, the whole fruit of which has been to procure for their authors a cursory mention in the dictionary of heresies. You everywhere lay down that as proved which remains to be proved; with this peculiarity, that, as Gibbon says, firing away your double battery against those who believe too much, and those who believe too little, you hold out your own peculiar sensations, as to the precise criterion of truth; so that we must all be just of your size in order to pass the gate of that New Jerusalem which you are building. After this, your reputation as a divine might have become problematical with me; but recollecting the principle of the association of ideas so well developed by Locke, whom you hold in estimation, and whom, for that reason I am happy to cite to you, although to him I owe that pernicious use of my understanding which makes me disbelieve what I do not comprehend—I perceive why the public having originally attached the idea of talents to the name of Mr. Priestly, doctor in chemistry, continued by habit to associate it with the name of Mr. Priestly, doctor in divinity; which, however, is not the same thing: an association of ideas the more vicious as it is liable to be moved inversely.* Happily you have yourself raised a bar of separation between your admirers, by advising us in the first page of your preface, that your present book is especially destined for believers. To cooperate, however, with you, sir, in this judicious design, I must observe that it is necessary to retrench two passages, seeing they afford the greatest support to the arguments of unbelievers.
* Mr. Blair, doctor of divinity, and Mr. Black, doctor in
chemistry, met at the coffee house in Edinburg: a new
theological pamphlet written by doctor Priestly was thrown
upon the table, "Really," said Dr. Blair, "this man had
better confine himself to chemistry, for he is absolutely
ignorant in theology:"—"I beg your pardon," answered Dr.
Black, "he is in the right, he is a minister of the gospel,
he ought to adhere to his profession, for in truth he knows
nothing of chemistry."
You say, p. 15, "What is manifestly contrary to natural reason cannot be received by it;"—and p. 62, "With respect to intellect, men and brute animals are born in the same state, having the same external senses, which are the only inlets to all ideas, and consequently the source of all the knowledge and of all the mental habits they ever acquire."
Now if you admit, with Locke, and with us infidels, that every one has the right of rejecting whatever is contrary to his natural reason, and that all our ideas and all our knowledge are acquired only by the inlets of our external senses; What becomes of the system of revelation, and of that order of things in times past, which is so contradictory to that of the time present? unless we consider it as a dream of the human brain during the state of superstitious ignorance.
With these two single phrases, I could overturn the whole edifice of your faith. Dread not, however, sir, in me such overflowing zeal. For the same reason that I have not the frenzy of martyrdom, I have not that of making proselytes. It becomes those ardent, or rather acrimonious tempers, who mistake the violence of their sentiments for the enthusiasm of truth; the ambition of noise and rumor, for the love of glory; and for the love of their neighbor, the detestation of his opinions, and the secret desire of dominion.
As for me, who have not received from nature the turbulent qualities of an apostle, and never sustained in Europe the character of a dissenter, I am come to America neither to agitate the conscience of men, nor to form a sect, nor to establish a colony, in which, under the pretext of religion, I might erect a little empire to myself. I have never been seen evangelizing my ideas, either in temples or in public meetings. I have never likewise practiced that quackery of beneficence, by which a certain divine, imposing a tax upon the generosity of the public, procures for himself the honors of a more numerous audience, and the merit of distributing at his pleasure a bounty which costs him nothing, and for which he receives grateful thanks dexterously stolen from the original donors.
Either in the capacity of a stranger, or in that of a citizen, a sincere friend to peace, I carry into society neither the spirit of dissension, nor the desire of commotion; and because I respect in every one what I wish him to respect in me, the name of liberty is in my mind nothing else but the synonyma of justice.
As a man, whether from moderation or indolence, a spectator of the world rather than an actor in it, I am every day less tempted to take on me the management of the minds or bodies of men: it is sufficient for an individual to govern his own passions and caprices.
If by one of these caprices, I am induced to think it may be useful, sometimes, to publish my reflections, I do it without obstinacy or pretension to that implicit faith, the ridicule of which you desire to impart to me, p. 123. My whole book of the Ruins which you treat so ungratefully, since you thought it amusing, p. 122, evidently bears this character. By means of the contrasted opinions I have scattered through it, it breathes that spirit of doubt and uncertainty which appears to me the best suited to the weakness of the human mind, and the most adapted to its improvement, inasmuch as it always leaves a door open to new truths; while the spirit of dogmatism and immovable belief, limiting our progress to a first received opinion, binds us at hazard, and without resource, to the yoke of error or falsehood, and occasions the most serious mischiefs to society; since by combining with the passions, it engenders fanaticism, which, sometimes misled and sometimes misleading, though always intolerant and despotic, attacks whatever is not of its own nature; drawing upon itself persecution when it is weak, and practising persecution when it is powerful; establishing a religion of terror, which annihilates the faculties, and vitiates the conscience: so that, whether under a political or a religious aspect, the spirit of doubt is friendly to all ideas of liberty, truth, or genius, while a spirit of confidence is connected with the ideas of tyranny, servility, and ignorance.