This brings us to Justin Martyr, who can only be considered a Christian of the Platonic order, making no reference to Gospels or Epistles.
Thence we come to St. Irenæus, Bishop of Lyons, who has very much the appearance of a Druidical Bishop rather than as a newly-appointed Christian Bishop. Irenæus mentions the four Gospels of Matthew, Mark, Luke and John, and gives the reason why there should be four; as because there are four seasons in the year. He has many other allegorical extravagancies in his writings, and is not deemed the most respectable of the Fathers of the present Church.
In the third century, and toward the latter part of that century, near three hundred years after the supposed birth of the man Jesus Christ, we have a recognition of all the Books in the New Testament, which received the stamp of the authority of a Council of Bishops, as a selection from many similar and dissimilar books under similar titles, in the fourth century; but whether the revelation of the mystery was then understood by the Bishops does not appear.
The Epistles of the New Testament have no dates nor reference to any persons who were known to have lived at any particular time. They are not supported by, nor do they support, the Gospels. The idea of allegorism prevailed in the third century.
The Christian era was not reduced to chronology until the sixth century; and that chronology was very little used or referred to until the tenth, that the era of the Hegira of Mahomet had come much into use. The real struggle of the present Christian Church was not with the Pagan but with the Mahometan Religion, and they are near a balance of numerical power to this day. A battle in France, in the reign of Charles Martel, checked the progress of the Mahometans, and saved the entire overthrow of the mysterious Christian Church on the continent of Europe. There was a much greater similarity between the Pagan and the Christian, than between the Christian and the Mahometan Religion.
I have no objection to the religion of the Jew or the Christian, that is founded on the spiritual reading of the Bible. Mahometanism is superior to both, while founded on the reading of the letter. The restoration of the Jews to original character and the millennium of the Christians is only to be brought about by the spiritual reading, which will lead to a devotion to science. The future Temple of the New Jerusalem must be a Temple devoted to the promulgation of truth and all sciences, and such must be the Church of Rome, and such our English Church, under any real state of reformation.
The practical part of my proposition for a Reform in the Church, is, that all indefensible superstition or mystery be banished or explained, that it be made the best possible general school for the people, to which the knowledge of the time is equal; that the people being the Church, and the Ministers not being the Church, the property of the Church in each parish shall be managed by the parishioners as their property, and the best provision be made with that property, including tithes, that can be made for all the physical and moral necessities of the people. The property must be put under some authority, cannot be allowed to remain as it is, cannot be well put under extra parochial authority; but may be well and honestly left to parochial management, as the property of the parish.
As our Institutions were all so first arranged for this purpose, so it will be found, that every thing emanating will fall back easily into its natural, moral, and original use. I cannot see the least difficulty, beyond the dishonesty and reluctance to yield of existing spirit. Such as are so weak in mind as to desire the present Church ceremony, may have it as long as they like, so as they do not exclude more useful business. I repeat, that, if the Bishops and Clergy be wise, they will take this advice: if they do not, they will very soon be where their predecessors were in the seventeenth century, not to be restored again.
I flatter myself, that, in this letter, I have produced a pamphlet that will not be dead-born. As far as possible, or as clearness of purpose would permit, I have endeavoured to avoid the use of offensive language. Whatever the world may think of me, I know nothing more of myself, than that of having a passion to be useful, to my country and fellow-men generally, in and previous to the critical coming time of change. It is not now to be mistaken as near. It is near, and very near. The present system may be dragged on through several years; but no one can insure it a twelve months' existence. I know that all bad passions are allied to ignorance, and I desire to see all those passions softened down by knowledge. I am sure that the new man, the spiritual man, the good and moral man, must be created by knowledge and independent individuality of action; and as I prefer (the Government having the choice) a moral to any other revolution, brought about by words rather than by harder and harsher weapons, I feel, that I have but performed a social, a civil, and a religious duty, in presenting this letter to your notice. That it may be read, marked, learned and inwardly digested, is the prayer of
Your humble Servant,