On the INTOLERANT NATURE of Prejudice against Divine Revelation.

By Divine Revelation is meant, the facts and truths which God reveals, or has revealed, to the Human Senses, and to the Hunan Understanding; and by Human Testimony, is meant, the notions which are generated in the Human Imagination, and which refer to what has an existence no other where; and these two are, essentially, as distinct from each other as the gold is from the dross, with which it is united in the mine. When completely separated from each other, the one cannot be doubted, and the other cannot be believed. When mixed together they are the source of endless disputes.

All the children of error may be divided into two classes. The one has acquired a prejudice in favour of Human Testimony, because it has been united with Divine Revelation. The other has acquired a prejudice against Divine Revelation, because it has been united with Human Testimony. Prejudice implies an act of judgment in opposition to adducible evidence. All prejudices are injurious to Human Happiness. To get rid of them, is to the mind what the casting off a burden is to the body; but though no truth can be more certain than this, yet still it is as true, that those who are in this unfortunate condition, are compelled to think them beneficial, and to look with suspicion on those who wish to call their attention to them. Both the parties are necessarily intolerant; but their intolerance corresponds exactly with the weight of their burden. They can feel charity towards any class or sect, if the burden of the prejudices of that other class or sect be as heavy as the one they bear. Though both are equally entitled to our sympathy, yet the former appears to be the more amiable weakness, because it is not so apt to be offended with a clear and distinct statement of simple truth.

The adherents to Divine Revelation stand in the middle between these parties; but as they have no burden to bear, of course both parties are to them equally intolerant. Though they wish the burden to be taken VOL. I.

PRICE 2d.

from both, yet they are willing to let the parties have their will. But the first says, "if you talk of our errors, we will shun your company;" and the second says, "don't agitate the question about our prejudices, or you'll do harm; you'll drive away our friends." The adherents say to both, point out our errors and our prejudices, expose them in every point, for we wish to be rid of them. By so doing, you can do us no harm; for no truth that God reveals can possibly be rooted from the Human Mind. This is our belief, and if you keep company with us, it is impossible that we can be silent until we have told you what as yet you are ignorant of; but after this you may cherish your prejudices, if you then feel inclined. If we state what is untrue, let the error be pointed out. statement of unmixed truth create in your minds a temporary irritation, you ought to ascribe your suffering to the state of your own mind; for the cause of your pain exists no other where.

If a

As our present object is meant chiefly to exhibit the intolerance which prejudice against Divine Revelation creates, we cannot accomplish this better than by giving the words of the parties themselves, and our remarks thereon. The following extracts are from private letters, which were not meant for publication. In such cases we could not be justified, even in saying privately, who the writers were; each, however, will know his own production; but we may add, that, even in spite of those prejudices, they are, one and all, amiable, intelligent, and benevolent individuals. We insert their words, because they convey the ideas of many of our friends, though not now to the extent some of them seem to believe. We say now, because such prejudices, (being injurious to those who are under their influence) are fast giving way.

We have received an impression stronger than we can find words to express, that, in order to introduce that reign of peace on earth, and good will towards men, which has been so much desired by good men in all ages, all that is necessary is merely to erect a standard, which, by the law of our nature, all should be inclined to respe

D

In "Divine Revelation," we fancied we sw such a standard; but that no one might be deceived, it was stated, at the same time, that by this term was meant, "the knowledge that came to the understanding, or to the senses, direct from the Author of our existence;" and it was stated, that the term was used in contra-distinction to the ileas which had been generated in the Human Imagination, or which rested wholly upon Human Authority as the tendency of the one was to benefit and bless mankind, while that of the other was the source of almost all the misery with which the world had been afflicted. This standard did not appear fanciful, for no one could be found to dispute its reality. The blessig that is attached to this Divine Revelation appears so conspicuous in the natural consequences, and the evil that invariably follows the neglect of it, is so inevitable, that it requires only to be understood to be generally followed; while to be under stood it requires only to be seen by itself, separate and apart from the errors which the Human Imagination has united with it. Finding that the happiness of others always tended to increase our own enjoy ment, we naturally felt a desire to have others in the same condition. If we are wrong, our friends should correct us; and if we are right, (if they cannot follow us) they ought at least to allow us the same liberty they grant to all others. We think we see them, as it were, under a load, which we have been enabled to throw off. If the object of the following extracts is not to induce us to take on this load, its tendency at best is to induce us not to call their attention to the burden under which they groan. If these prejudices are really agreeable, nothing we can say will overcome their own experience. If injurious, why should they hold them?

"It would have been desirable, I think, to "have endeavoured to have got on without a badge. Even the title of Christians, by "forming the badge of a party, has done "more mischief to mankind than the good "folks are willing to admit; and the author "of that religion, it appears, prohibited his "followers from assuming any name, but "we are going to work in a still more extraordinary manner, by endeavouring to "mount a title which nine-tenths of the "friends of the New System (and I think I

66

66

66

am speaking within the mark) positively disapprove of. Do, my dear Sir, recon"sider this matter, and do not, for the "sake, of a speculative point, involve us "in dissatisfaction and differences."

To entertain a prejudice against a statement or a title which we cannot shew to be erroneous, is to be under the influence of a prejudice against truth. Those who are

66

really free from such loads, experience a degree of comfort to which the others are strangers; and that we may know that we are not deceived, we say to the world, "define or particularize one separate truth "against which we have a prejudice; or "define and particularize one separate error "which we entertain; and we shall most willingly receive the one or reject the "other." If we can find no individual in any other class or sect who will either do this for us, or allow us to do it for them, (the public being judge.) we are compelled to believe that Divine Revelation gives a superiority to those who adhere to it, to which human testimony can make no preThere is nothing in a name. Call a burden a blessing, and its nature will not be changed. It will feel no lighter for this on the back of him who bears it. Call liberty bondage, and still it will be desirable. Call Divine Revelation" a badge," this will not diminish the comfort of those who adhere to it. Error or prejudice is the real badge; it is not only a mark of distinction, but a burden to those who bear it.

tension.

66

Our good

To have adopted any exclusive title might have been injurious. But the name of Adherents to Divine Revelation, so far from being exclusive, appears to be the only name that all are compelled to respect. This is so true, that we have not been able to find a single human being who is able to declare himself a dissenter from what comes direct from the Great Governing Power of the Universe, friend, by the term "badge," must mean a mark of distinction. Now, the chief motive that led to the adoption of this title, was a wish to avoid whatever had this appearance. If any one can point out a name more likely to be in unison with the views of the whole human race, and which has less the appearance of a badge of distinction, we shall willingly adopt it. It is true, that many of our friends have expressed their disapprobation of the title, but we have not given it to them. state, in as plain terms as possible, that we are private individuals, stating important truths to those who have received the will to listen to them; but we have no desire to force them upon any human being, or to require those who dissent from Divine Revelation to take the name of adherents thereto.

66

66

We

"It is impossible that such gentlemen as Mr and Mr can be satis"fied at being made parties to such a name as adherents to Divine Revelation.'"Why cannot we go on without assuming any name, which does not meet the views "of all?"

66

We again repeat, that we have not the most distant wish to make any one parties

to our views. Most cheerfully do we grant them the same liberty we ask for ourselves; but if you mean, by these worthy gentlemen not being satisfied, "that our silence is requisite to bring about this consummation," then we should say, that if our mental liberty is the price required, we are unable to make the purchase. If our friends cannot give us their countenance at less cost, we must be without it; for you must know that to give us liberty only to think, is mere mockery, unless we have liberty also to state what we think to those who are willing to hear it. Beyond this we do not wish to go, nor have we as yet manifested any inclination-that we are aware of to exceed the bounds which good breeding allows. But, at the same time, it appears to us that you have unintentionally ascribed to these worthy gentlemen intolerant feelings which neither of them entertain.

66

27

that we feel inclined to extend the same good feeling towards the mistaken friend's of the New System also. If either of the two are directly or indirectly irritated, or annoyed, with a clear and candid statement of the simple truth, the cause of this unpleasant feeling they must look for in their own minds, not in us. If our principles are false, it is the duty of our good friends to point out where the error lies. Take our statements, sentence by sentence, and sift them as we now do yours; this is the way to know what they are really composed of. No party has yet attempted to take a sentence of ours to dissect in this way; and till this be done, our errors must remain concealed from us. That we may be in error is exceedingly probable; but our own minds bear witness, that we do not wish so to remain. Those who see the

errors of our principles, and do not mark out and expose those errors, do not act towards us as we do to them.

66

66

If it be at all possible to unite hearts, without reconciling opinions, it must be by allowing equal liberty to all. I am even led to believe, that we are the only exceptions which you are inclined to make to this general rule; for I have not heard of any other body of individuals whose sentiments you desire to have suppressed. If those who, with all the sincerity that can belong to human nature, are inclined to adhere to the facts and truths which God reveals to the senses, and to their understanding, are to be the only exceptions, it would be much more kind towards them to exclude them altogether. If they cannot speak their sentiments without creating dissatisfaction in the minds of their co-associates, let them be excluded; but mock them not with the name of liberty, while they are to be strangers to its spirit.

66

Never mind the mistaken friends of "the Old System, now and then pelting us "and calumniating our motives and prac"tices. So long as we go on upon our un"assailable principles, we are sure of ultimately gaining them over to us; but to do any thing directly or indirectly to irritate "and annoy them, is acting upon false principles, which cannot fail to confirm "them in their opposition, and render us "less happy in our minds than by returning good for evil."

66

66

66

This is so much in unison with our views,

"But to assume the title of adherents "to Divine Revelation, instantly raises unhappy feelings in the hearts of our enemies as well as in many of our friends." These unhappy feelings must be either those of pity or of irritation. If our assumption of this title create a feeling of pity, it must be upon account of the evil consequences that come upon us; now this is contrary to our own experience, for in verity we have uniformly experienced the reverse of enmity from those who are here styled our enemies. As it is not in nature, that Divine Revelation should have any enemies, so those who are sincere in their attachment, not only to what best deserves the title, but to that only which has ever obtained it, have the same advantaThe unhappy feelings referred to are those of irritation, which arise in the minds of our friends; the true cause of which is in their own acquired prejudices, and these prejudices must be overcome before they can enjoy undisturbed repose.

ges.

66

"I am apprehensive that you are cutting out rather too much work for your"self just now, if indeed you are in earnest, "respecting making the Register a regular

est of the greater number requires me to say what must be unpleasant to single individuals; but in this I have no choice. I am aware, that statements may appear improper, to those who are unacquainted with the circumstances that called them forth; while, if these were known, they would perhaps think otherwise; but a statement from friends or enemies, of whatever appears objectionable, is always agreeable, because it is beneficial. The mere labour bestowed on what is connected with the New System, has not been a task, but a pleasure, or a recreation.

It cannot be too often repeated, that all disputes and divisions are produced by two causes, a belief of Error, and a disbelief of Truth. If the time shall ever arrive, when unanimity shall prevail over the earth, it will be brought about by a sincere endeavour, on the part of each, to go with all others, as far, in opinion, as truth will allow-when this disposition shall become prevalent, peace on earth and good will towards man must ensue, because truth never prevented two individuals from being of one mind.

"I feel an insuperable objection to the "use of the term Divine Revelation, for, "however justifiable in its general sense, "yet when used in a particular sense, it "has here the appearance of an attempt to "entrap the unreflecting."

This may be some reason why our good friend himself should not assume the title, but that he should feel an insuperable objection to others adopting it, who not only think it the best, and the most applicable, but who can give a substantial reason for entertaining this belief-can only be accounted for on the supposition, that his mind is under the influence of acquired prejudice, which, I trust, he will soon be able to overcome.

We know that whatever augments human happiness is good, and we also know, that we ought to do unto others, on all occasions, as we would wish others to do unto us; but I would ask those who have an "insuperable objection" to the name of Divine Revelation, to tell me, where do we get this knowledge? Are such impressions imprinted on our minds by the Power that formed us, or have some of our fellowcreatures merely given us this information ?

If that incomprehensible Power, whose agency directs the atom, and controls the aggregate of matter, has impressed such truths on the Human Mind, in all ages, and in all nations, so strongly, that even those in our own day, who have been trained to act in opposition to them, cannot deny their soundness, what term can be more applicable to such knowledge than that of

"Divine Revelation?" If there are any human beings who believe that they are indebted to themselves, and to others, for all their knowledge, then may such individuals consistently reprobate the use of the term as applicable to themselves; but as we have no power to entertain such a belief, it certainly would be uncharitable in them to refuse the same liberty of conscience to us which they claim to themselves, and which they grant to all others.

The evil effects of a prejudice against truth is apparent from the inconsistencies into which those are betrayed who have not yet been able to overcome these prejudices.

66

The London Co-operative Society says, in their 4th article, on the right of private judgment, "We guarantee to each other, "individual freedom of opinion, on all subjects of human knowledge or specula"tion, moral or physical, particularly on "subjects of religion." But when the adherents to Divine Revelation proposed, that in the new community, they shall have "a just title, and full liberty, to state, "and to teach to their children, the facts "and truths, which God reveals to the

66

senses, and to the understanding," in the society, (which unanimously passed the above resolution), there was not found a solitary individual," who did not object" to this proposal.

They say, that our conduct, in this respect, will make the religious world hostile to us. This is an opinion, and it is at variance with our daily experience; for, as we are sincere in our desire to become acquainted with whatever comes, or has come, from the Power that made us, and as those who regard religion are precisely in the same situation, we have not yet experienced any hostility from those who are truly religious. All the hostility we experience is from those who profess the greatest liberality. Yet, according to them, all the difficulty will come from the other side;-our ideas "will enlist their pride with other feelings against us.' "It is a business of conscience with them to resist us."-" The religious world cry shame at your notions of Divine Revelation." We can only repeat that all such assertions are directly opposed to our daily experience. How can the religious world "cry shame" at our notions of Divine Revelation, when they are precisely similar to their own? Will any one mention a sentence in the Scriptures of the Old or New Testament, that does not refer, either to a fact revealed by God to the human senses, or to a truth revealed by God to the human understanding? And to this alone do we apply the term. We are told, that as it is used and understood by us, in a "particular sense, it has the

semblance of an attempt to entrap the unreflecting." I have not yet been able to perceive, how a term can be said to be used in a 66 particular sense," when it is used in the only sense in which it is applicable. If the term Divine Revelation is applicable to any thing, it is to that information which comes, or which has come, direct from Deity. This is the "particular" sense in which we use the term, and if it cannot be used correctly in any other sense, of course, the idea of "entrapping the unreflecting" will not be either wellfounded or applicable.

66

The same friend adds,-" As, on the one hand, I would never unnecessarily provoke the prejudices of mankind, so, on the other, I would avoid even the ap66 pearance of any compromise of our prin"ciples." We wish most sincerely to avoid even the appearance of any compromise of truth; and if any thing we have said has even the appearance of such compromise, we will lose not a moment to remove it as

soon as it is pointed out; but we are willing, not only to compromise, but to sacrifice all foolish prejudices which now exist, as obstacles to a general union among all sects and parties. All that is requisite to bring about this desirable consummation, is merely, that each shall sacrifice all their errors and prejudices; yet we are sorry to see, that those who claim the title of the most liberal and enlightened, are, of all others, apparently the most unwilling to make this sacrifice; for they inform us that it will be a Herculean task" to make them see the policy or propriety of sacrificing a prejudice-for entertaining which, they are utterly unable to give one solid reason. To call their attention, however, to this weakness, is not a task to us, but a pleasure; and while they receive it in good part, we shall continue to do unto them, as we would wish them to do unto us. However difficult the task may be, to bring conviction to their minds, of the evil tendency of all acquired prejudices, still it appears to us, that this must be the case, before they can accomplish any useful practical measure. They must have the beam taken out of their own eye, before they shall succeed in taking the mote from the eye of others.

All wish to travel one road, and this road is wide enough for all. If all who deviate from this road are ill-directed wanderers, who, with the feeling of humanity, could allow the mere title or name given, by others, to the road, to prevent him from walking quietly with all, or any, who are willing to go by it, the adherents to Divine Revelation have no objections to any name. Let it be distinctly understood, that the term means "the know

29

ledge which comes direct from the Author of our existence," and others may call it what they please. We will unite in heart and soul with those who will be guided thereby. We take the title, because the majority have a prejudice in favour of it, and because we think this prejudice wellfounded; and we look with pity on the inconsistency of those who cannot sacrifice a groundless and pernicious acquired prejudices, to lead them one step on the road to a general union.

Natural Depravity.

GOD gives us an inclination to drink spring-water in preference to that of the sea. From this we perceive that the use of the former is agreeable to the law of our nature; and experience confirms the wisdom and goodness of God, in giving us such an inclination for we find that our health and strength are promoted by drinking the water for which we have a natural inclination, while it is injured by taking that for which we have an aversion.

"Now let us suppose an individual to say that God instructed him to teach us that our inclination was corrupt and depraved, and that spring-water was injurious and deadly in its effects against our bodily health, and that the use of it would ultimately kill us, unless mixed with that from the sea; and suppose that he forced the children in infancy to swallow the nauseous draught with such mixture only as would make it go down, and that he attributed the racking disorder in their bowels entirely to the use of springwater, and that he invariably recommended an additional dose from the sea, as the sovereign cure for all disorders; and that he persevered in this course until the notion became general, that the belly-ache was natural, and that it never was intended by the Creator of man, that he should exist in this world without it; in such a case might we not say with propriety, the same God that you say commanded you to instruct us in this doctrine, has also commanded us to prove all things, and to hold fast that which is good;' we will therefore make a trial of that spring to which our nature inclines us, and if the effects are as injurions as you affirm them to be, your wisdom will be so far established in our estimation; but if we find that our health is established, and our comfort promoted, by the use of what you have hitherto condemned, we shall require no further proof that you have been a dupe to the wiles of the Human Imagination; and we shall be compelled to admire the wisdom and goodness of that God, who has not only inclined us