Grotius, Bochart, and other great men, that have wrote commentaries on the bible, and presumed to be guides to others, were either crack-brained fools, Phil. Lips. or designing knaves." P. 8. Free Thoughts. "As the earthly shepherd is not supposed to eat for his sheep, that they may become fat; but only to bring them to proper pasture, that they may nourish themselves; so neither is the spiritual shepherd at all supposed to think for his flock, that they may become wise; but only to conduct and direct them in such a manner, that they may be able to think for themselves, while he keeps constant and faithful watch to secure them from the dark and insidious sophistry of such free thinking authors; as the earthly shepherd defends his flock from the prowlings of the nightly wolf." p. 63. Plain English. "The clergy who are so impudent to teach the people the doctrines of faith, are all either cunning knaves or mad fools; for none but artificial designing men, and crack'd-braided enthusiasts, presume to be guides to others in matters of speculation, which all the doctrines of Christianity are; and whoever has a mind to learn the Christian religion, naturally chuses such knaves and fools to teach them." "The right of "If we have a private judgment right to know any will not be ques- truth whatsoever, tioned. If we vo we have a right to luntarily resign it, think freely. we part with our "Let men be religious capacity, restrained from we undermine the thinking on any foundation of per- science,or any part sonal religion, and of a science, they can no longer live must be ignorant in the rational ex- so far as the reercise of faith and straint goes. And hope," p. 21, 22. if a few men take now and then a ADVOCATE, VOL. II. 44 Collins. little liberty, and break thro' the established restraint, their thoughts will never be so perfect as if all men were allowed and encouraged to think of that matter; but their progress in thinking will be only proportionate to that degree of free thinking which prevails. Bentley. "The characteristick of this sect does not lie at all in the definition of thinking, but in stating the true meaning of their adjective free. Which, in fact, will be found to carry much the same notion, as bold, rash, arrogant, presumptuous, together with a strong propension to the paradox and the perverse. For free with them has no relation at all to outward impediment or inhibition, (which they neither do nor can complain of, not with you in England I am sure,) but means an inward promptness and forwardness to decide about matters beyond the reach of their studies, in opposition to the rest of mankind. If Origen, Erasmus, Grotius, &c. chance to have any nostrum against the current of common doctrine, they are presently of his party, and he dubbs them free-thinkers; in all the rest of their writings, where they fall in with the common opinions, they are discharged by him with ignominy; even proscribed as unthinkers, half-thinkers, and enemies to free-thinking. Why this unequal usage, unless he thinks freedom of thought to be then only exercised, when it dissents and opposes? Has not the world for so many ages thought and judged freely on Euclid, and yet has assented to all his propositions? Is it not possible, to have used the like freedom, and yet close in with the apostle's creed, our confession, or your articles? Surely I think as freely, when I conclude my soul is immaterial, as the author does, when he affirms his to be made of the same materials with that of a swine." p. 11, 12. Bancroft's Sermons. "To what cause Collins. "Upon the whole are we indebted therefore, thinking for the great im- upon all human provements, which sciences being the have been made in only way of arrivmost branches of ing at perfection in science and philo- them; nay, being sophy? To the li- the only method to berty which scien- make a man undertifick men have en- stand the sublimest joyed fearlessly to of all sciences, theexamine establish- ology, or the will of ed systems, to God contained in bring theories to the holy scriptures; the test of expe- it must be at least riment, and to pub- lawful, or a man's lish the result of right to think freetheir investigations ly." p. 12. without hazarding "To be informed their personal safe- consists in being ty, or their worldly made to think justinterest. The same ly and truly, of liberty of inquiry things: but how and publication should men think would produce the justly who do not like beneficial ef- think freely? How fects in theology." indeed can men Ser. xiii. p. 194. think at all of any thing, of which they do not think freely?" p. 15. Plain English. "How can a man think at all, if he does not think freely? A man who does not eat and drink freely, does not eat and drink at all. Why may not I be denied the liberty of freeseeing as well as free-thinking? Yet nobody pretends that the first is unlawful, for a cat may look on a king; though you be near sighted, or have weak or sore eyes, or are blind, you may be a free-seer; you ought to see for yourself, and not trust to a guide to chuse the colour of your stockings, or save you from falling into a ditch. "In like manner there ought to be no restraint at all on thinking freely upon any proposition, however impious or absurd. There is not the least hurt in the wickedest thoughts, provided they be free; nor in telling those thoughts to every body, and in endeavouring to convince the world of them; for all this is included in the doctrine of free-thinking, as I shall plainly show you in what follows; and therefore you are all along to understand the word free-thinking in this sense." p. 6. "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 free-thinking signifies nothing, without free-speaking and free-writing. It is the indispensable duty of a free-thinker, to endeavour forcing all the world to think as he does, and by that means make them free-thinkers too. You are also to understand, that I allow no man to be a free-thinker, 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 believ ed, he is in that point a confined and limited thinker; and you shall see by and by, that I celebrate those for the noblest free-thinkers 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." p. 15. restraint in the methods made use study of scripture, of to prevent free. than the people to seeing which are whom they preach. to prevent free They must profess thinking. Suppose, and preach such then, that certain doctrines as their men have a fancy church has pro- in their heads, that nounced orthodox: it is absolutely nethey must maintain cessary either to the opinions which the peace of sociemaintain them in ty or some other their offices. Rea- great purpose, that soning from com- all men should mon principles of have the same behuman nature, can lief with relation men thus bound to certain objects and shackled, stu- of the eyes; and dy the sacred ora- in order to obtain cles with an unbi- that end,will make assed judgment, & all men under their preach in its purity power subscribe and simplicity, the the same confestruths of the gos- sion of eye-sight pel? Where there faith. Now such is no national es- a fancy as this can tablishment, if a hardly come into particular system any men's heads, of doctrine be by but either of those general consent who are some way denominated or or other very rethodox, and the markable for that Christian charac- kind of madness ter be denied to which common those who dissent people will be apt from it, what en- to mistake for dicouragement has a vine illumination, minister diligently or else of cunning to study the scrip- projecting fellows tures? What se- who have a design curity has the upon men's pockpreacher, that a ets. For I think diligent study of men of real sense, the bible will not and that have no lead to a view of interested designs, Christian doctrines will either judge opposed to preva- all mistakes of that lent opinions, and nature to be passed constrain him to over and forgiven, adopt a method of since no man can preaching which be willingly guil will expose him to ty of them; or if the loss of his good they should hap name, his living, pen to think such and his influence? mistakes to be of His sure course is very bad conseto shut his bible, quence and to be and take the sys- unpardonable, yet tem of an orthodox they will judge divine as the rule that the best way of his faith, and as to make men see an authority for truly, is to make the doctrine which them see freely; he preaches." p. and that it is more 320, 321. reasonable to let all men trust to their own eyes, (who have the greatest interest in not deceiving themselves,) than to oblige them to take up an eyesight faith, upon the authority of others who have nothing else at best but their eyesight to direct them, and who may as well be mistaken as any body else through weakness of eyes, and besides may have a design to deceive mankind. I say, therefore, that whoever is capable of such a ridiculous project,must be either a weak or designing man. And let him be which you please, he will of course make an absurd confession of eyesight faith." p. 15. "Any restraint whatsoever from reason on thinking, Collins. is absurd in itself. No just restraint can be put to my thinking, but some thought, some proposition, or argument, which shows me that it is not lawful for me to think on the subject I propose to do. As, for in stance, I propose to consider, whether the Christian religion is founded on divine revelation; but am told, or suggest to myself, the great danger and sinfulness of thinking on that subject, for fear I should be caught by the sophistical arguments of infi. dels, and so be eternally damned for my unbelief: whereas I am in the way of salvation, and in no danger in my unexamining state; and therefore it is sinful in me to run any hazard, by thinking on that matter." p. 25, 26. Rightly stated. "Have not all a right to taste, as well as to see? And why should tast ing be restrained? Why should not one, if he has a mind to it, use hemlock instead of parsley, henbane for turnip, and take rats-bane for sugar or ginger? What reason to bind persons up to the opinions, experience and observation of physicians, chymists, and pretended naturalists, who may be either fools or knaves, and so either ignorantly or designedly impose upon mankind? Thus free-tasters may urge all the reasons of free-seers, and refuse to take any one's word, or to trust to any but themselves. And would it be no kindness to offer to convince them, and even to restrain them? Or should they be let alone, till they had destroyed themselves, and exposed their folly? I do not believe that our author, and his fellow free-thinkers, would complain much of being kept from poisoning themselves, at least, not while they have a conceit of life. But the grievance which they complain of, and which makes them so uneasy, is to oblige them to think of the soul, and to take care of it." p. 29. Bentley. " But now we have him for ten pages together, with image and allegory; free-seeing is substituted for free thinking, and a confession of eyesight faith for a Christian creed; and then in a tedious parallel the several juggles of hocus pocus make the emblem of priestcraft. Argument in all this you are to expect none, there's no occasion for that: for illustration, similitude, comparison, especially when turned to ridicule and distorted into farce, do the business much bet ter; and (as I have been told) work wonders for the growing sect, and make converts to admiration." p. 24. "What in common life would denote a man rash, fool-hardy, hairbrained, opiniatre, craz'd, is recommended in this scheme as the true method in speculation. Are you dangerously sick? You will call an able physician. Is your estate threatened an attack? You will consult the best lawyer. But have you an affair upon your hands, wherein your very soul and being and all eternity lie at stake? (Neque enim ludicra petuntur praemia.) Why there you are to seek no help, but confide in your own abilities. That is, if you have a very deep broad river to pass; scorn to ask for cork or bladders; flounce in, and hazard all, though you have never learnt to Bancroft's Sermons. Collins. "Reason and "If the surest revelation, I think, and best means of warrant the posi- arriving at truth tion that every man lies in free-thinkwho seriously en- ing, then the whole deavours to ac duty of man with quire the know- respect to opinions, ledge of divine lies only in freetruth, and habitu- thinking. Because ally practises ac- he who thinks freecording to the dic- ly does his best to tates of an enlight- wards being in the ened conscience, right, and consewill be accepted quently does all at the final judg- that God, who can ment; but the in- require nothing dividual who com- more of any man plies with this con- than that he should dition of accep- do his best, can tance can be po- require of him.sitively ascertained And should only by him who prove mistaken in knows the heart. any opinions, he Το the serious must be as accepconsideration of table to God as if those who feel dis- he received none posed to condemn but right opin p. 33. a brother merely ions." for his Christian opinions, I present the reproof of our Saviour to his disciples, Ye know not what spirit ye are of." p. 22. Free Thoughts. he "The introduc- "I must not omit tion of the devil in- one great benefit to this scenical re- of free-thinking, of presentation, [our which all past ages Saviour's tempta- as well as the pretion,] no more sent may convince proves the real ex- us. Free-thinking istence of such a is upon experience being, than the in- the only proper troduction of the means to destroy lamb, or the red- the devil's kingdragon, in the dom among men ; apocalyptick vi- whose sion, is a proof of and power are ever the real existence more or less exof those symbolical tensive as freefigures.' Note to thinking Matt. iv. 1. dominion is discouraged and al p. 27. The devil. "The lowed." principle of evil "The devil is personified." Note entirely banished. to Matt. xiii. 38. the United Provin The devil. "This ces, where freesymbolical person thinking is in the is here represented greatest perfecas uniformly wick- tion; whereas all ed." Note to round about that John viii. 44. commonwealth, he "Satan entered appears in various into him, (Judas shapes: sometimes Iscariot.) Wicked in his own, somemen, instigated by times in the shape their bad passions, of an old black are spoken of as gentleman, some"If humility and submission render possessed by sa times in the shape us acceptable unto God, must not pre- tan, or the devil; of a dead man, and sumption render us guilty to him? Did as mad men are sometimes in that free thinking lead Seneca to the truth, represented as pos- of a cat. He obwhen he declared against the immor- sessed by demons sesses some, postality of the soul, and against future or human ghosts, sesses others, and rewards and punishments? Did it lead and with as little enters into confeEpicurus right, when he boldly denied, foundation. But it deracy with oththat the world was made or governed by God? Or, did it truly instruct Diagoras, when he denied his very being? Did these persons, by free-thinking, do all that God could require of them? was the current ers." John xiii. 27. ally executed in |