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Analysis, &c.

Chapter I.

Preliminary Statements and Definition.

On the truth of religion much has been urged; on its usefulness and beneficial tendency, comparatively little—little, at least, which can be termed argumentative or convincing. But assumption is shorter than proof, and the advocates of religion, though scarcely deigning to bestow any inquiry or analysis upon the subject, have not failed to ascribe to it results of supreme excellence and happiness. It has been affirmed to be the leading bond of union between the different members of society—to be the most powerful curb on the immoral and unsocial passions of individuals—to form the consolation and support of misfortunes and declining life—in short, it has been described as the most efficient prop both of inward happiness and of virtuous practice in this world. Whether these sublime pretensions are well founded or not, the following inquiry is destined to ascertain.

The warmest partisan of natural religion cannot deny, that by the influence of it (occasionally at least) bad effects have been produced; nor can any one on the other hand venture to deny, that it has on other occasions brought about good effects. The question therefore is, throughout, only as to the comparative magnitude, number, and proportion of each.

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One course has indeed been adopted, by means of which religion has been, in appearance, extricated from all imputation, of having ever given birth to ill effects in any shape. So far as the results occasioned by it have been considered as good, the producing cause has been termed religion: so far as these results have been regarded as bad, this name has been discarded and the word superstition has been substituted. Or these injurious effects have avowedly been thrown aside under the pretence, that they are abuses of religion; that the abuse of a thing cannot be urged against its use, since the most beneficent preparations may be erroneously or criminally applied. By these false methods of reasoning the subject has been inconceivably overclouded, and it is therefore essentially necessary to expose and guard against such fallacies in the outset. From the former of these two sources all deception will be obviated by an accurate definition of the term religion; by strictly confining it to one meaning, and invariably introducing it whenever that meaning is implied. Against the latter principle, by which what are called the abuses of a thing are discarded from the estimate of its real importance and value, we declare open war. By the use of a thing, is meant the good which it produces; by the abuse, the evil which it occasions. To pronounce upon the merits of the thing under discussion, previously erasing from the reckoning all the evil which it occasions, is most preposterous and unwarrantable. Were this mode of summing up receipts and eluding all deductions of outgoings, admissible, every institution which had ever produced any good effects at all, must be applauded as meritorious and useful, although its pernicious effects, which had been thrust out of the account, might form a decided and overwhelming balance on the other side.

By the term religion is meant the belief in the existence of an almighty Being, by whom pains and pleasures will be dispensed to mankind, during an infinite and future state of existence. And religion is called natural, when there exists no written and acknowledged declaration, from which an acquaintance with the will and attributes of this almighty Being may be gathered.

My object is therefore to ascertain, whether the belief of page 11 posthumous pains and pleasures, then to be administered by an omnipotent Being, is useful to mankind—that is, productive of happiness or misery in the present life.

I say, in the present life, for the distinction is exceedingly important to notice. Compared with an interminable futurity, the present life taken in its utmost duration, is but as a point, less than a drop of water to the ocean. Although, therefore, it should be demonstrated, that religion, considered with reference to the present life, is not beneficial but pernicious—not augmentative but destructive of human happiness—there might still remain ample motive to the observance of its precepts, in the mind of a true believer.