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Reason, the only oracle of man, or, A compendious system of natural religion / by Ethan Allen. To which is added, Critical remarks on the truth and harmony of the four Gospels : with o [Leather Bound]
Leather Binding on Spine and Corners with Golden Leaf Printing on round Spine (extra customization on request like complete leather, Golden Screen printing in Front, Color Leather, Colored book etc.) Reprinted in 2018 with the help of original edition published long back [1836]. This book is printed in black & white, sewing binding for longer life, printed on high quality Paper, re-sized as per Current standards, professionally processed without changing its contents. As these are old books, we processed each page manually and make them readable but in some cases some pages which are blur or missing or black spots. If it is multi volume set, then it is only single volume, if you wish to order a specific or all the volumes you may contact us. We expect that you will understand our compulsion in these books. We found this book important for the readers who want to know more about our old treasure so we brought it back to the shelves. Hope you will like it and give your comments and suggestions. - eng, Pages 196. EXTRA 10 DAYS APART FROM THE NORMAL SHIPPING PERIOD WILL BE REQUIRED FOR LEATHER BOUND BOOKS. COMPLETE LEATHER WILL COST YOU EXTRA US$ 25 APART FROM THE LEATHER BOUND BOOKS. {FOLIO EDITION IS ALSO AVAILABLE.} Complete Reason, the only oracle of man, or, A compendious system of natural religion / by Ethan Allen. To which is added, Critical remarks on the truth and harmony of the four Gospels : with observations on the instructions given by Jesus Christ, and the doctrines of Christianity / by a free thinker. 1836 Allen, Ethan, -.
196 pages, Leather Bound
Published January 1, 2018
About the author
Ethan Allen
163 books8 followersThe "green mountain boys," troops of Revolutionary soldier Ethan Allen, helped to capture Fort Ticonderoga from the British in 1775 for America.
The province of New York settled Vermont, and this early guerrilla leader fought against this settlement and later for independence during the war.
Excerpted from Wikipedia.
The province of New York settled Vermont, and this early guerrilla leader fought against this settlement and later for independence during the war.
Excerpted from Wikipedia.
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May 26, 2024
A “CLASSIC” OF DEIST THOUGHT, FROM A HERO OF THE AMERICAN REVOLUTION
Ethan Allen (1738-1789) was an American Revolutionary War patriot (best known for his formation of the ‘Green Mountain Boys,’ who he led in the capture of Fort Ticonderoga) and one of the founders of the state of Vermont, as well as a politician, philosopher and writer.
He wrote in the Preface to this 1785 book, “In the circle of my acquaintance… I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one… [I] wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion…”
He observes, “We know that earth, water, fire and air, in their various compositions subserve us, and that we also know that these elements are devoid of reflection, reason, or design; from whence we may easily infer, that a wise, understanding, and designing being has ordained them to be thus subservient. Could blind chance constitute order and decorum, and consequently a providence? That wisdom, order, and design should be the production of nonentity, or of chaos, confusion, and old night, is too absurd to deserve a serious confutation, for it supposeth that there may be effects without a cause… Such absurdities as these we must assent to, or subscribe to the doctrine of a self-existent and providential being.” (Pg. 14-15)
In a section titled, ‘The Moral Government of God as Incompatible with Eternal Punishment,’ he points out, “We may for certain conclude, that such a punishment will never have the divine approbation, or be inflicted on any intelligent being or beings in the infinitude of the government of God. For an endless punishment defeats the very end of its institution, which in all wise and good governments is as well to reclaim offenders, as to be examples to others; but a government which does not admit of reformation and repentance, must unavoidably involve its subjects in misery… a wise Governor… instead of inflicting eternal damnation on his offending children, would rather interchangeably extend his beneficence with his vindictive punishments, so as to alienate them from sin and wickedness… we are told that the eternal damnation of a part of mankind greatly augments the happiness of the elect… how narrow and constrictive must such notions of infinite justice and goodness be? Who would imagine that the deity conducts his providence similar to the detestable despots of this world?” (Pg. 29-30)
He argues, “it appears that reason is not and cannot be depraved, but that it bears a likeness to divine reason, is of the same kind, and in its own nature as uniform as truth, which is the test of it… Should we admit the depravity of reason, it would equally affect the priesthood, or any other teachers of that doctrine, with the rest of mankind; but for depraved creatures to receive and give credit to a depraved doctrine, started and taught by depraved creatures, is the greatest weakness and folly imaginable, and comes nearer a proof of the doctrine of total depravity, than any arguments which have been advanced in support of it.” (Pg. 38-39)
He says of miracles, “To suppose that God should subvert his laws… would be to suppose him to be mutable, for that it would necessarily imply, either that their eternal establishment was imperfect, or that a premised alteration therefore is so… Thus it appears… that provided we admit of miracles, which are synonymous to the alternations of nature, we by so doing derogate from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates against miracles.” (Pg. 56)
He asserts, “Prayer to God is no part of a rational religion, nor did reason ever dictate it; but, was it duly attended to, it would teach us the contrary. To make known to God our wants by prayer, or to communicate any intelligence concerning ourselves or the universe to him, is impossible, since his omniscient mind has a perfect knowledge of all things, and therefore is beholden to none of our correspondency to inform himself… These, with the infinitude of things, have been eternally deliberated by the omniscient mind, who can admit of no additional intelligence, whether by prayer or otherwise, which render it nugatory.” (Pg. 64)
Of biblical prophecies, he comments, “The writings of the prophets are most generally so loose, vague and indeterminate in their meaning, or in the grammar of their present translation, that the prophecies will as well answer to events in one period of time, as in another; and are equally applicable to a variety of events, which have and are still taking place in the world, and are liable to so many different interpretations, that they are incapable of being understood or explained, except upon arbitrary principles, and therefore cannot be admitted as a proof of revelation; as for instance, ‘it shall come to pass in the last days, saith God.’ … we cannot learn from the prophecy, in what month, year, or any other part of duration these last days belong, so that we can never tell when such vague prophecies are to take place.” (Pg. 72-73)
He notes, “That the apostles in their ministry were dictated by the Holy Ghost, in the settlement of disputable doctrines, is highly questionable… Had the Holy Ghost been the dictator of the first teachers of Christianity, as individuals, there could have been no disputable doctrines or controversies, respecting the religion which they were promulgating in the world or in the manner of doing it, to be referred to a general council of the apostles and elders held at Jerusalem, for had they been directed by the Holy Ghost, there could have been no controversies among them to have referred to the council. And inasmuch as the Holy Ghost neglected them as individuals, why is it not as likely that it neglected to dictate the council held at Jerusalem or elsewhere?” (Pg. 88)
He states, “the mind cannot act faith in opposition to its judgment, but that it is the resolution of the understanding itself committed to memory or writing, and can never be considered distinct from it. And inasmuch as faith necessarily results from reasoning… there cannot be any thing, which pertains to, or partakes of the nature of moral good or evil in it… The short of the matter is this, that without reason we could not have faith, and without the eye or eyes we could no see, but once admitting that we are rational, faith follows of course, naturally resulting from the dictates of reason.” (Pg. 93)
He says, “Who in the exercise of reason can believe, that Adam and Eve by eating of such a spontaneous fruit could have incurred the eternal displeasure of God, as individuals? Or that the divine vindictive justice should extend to their unoffending offspring then unborn? And sentence the human progeny to the latest posterity to everlasting destruction?” (Pg. 110) Later, he adds, “Imputation confounds virtue and vice, and saps the very foundation of moral government, both divine and human… it would be impossible, that a retribution of justice should be made to them by God… except it be according to their respective personal merits and demerits; which would … preclude the imputation of righteousness.” (Pg. 114)
He argues, “Admitting for argument's sake that the Scriptures of the Old and New Testament were originally of divine supernatural inspiration, and that their first manuscript copies were the infallible institutions of God, yet to trace them from their respective ancient dead languages … to our time, so as to present us with a perfect edition … would be impossible.” (Pg. 120) He adds, “they could never have been handed down entire and uncorrupted to the present time, through the various changes and perpetual refinements of learning and language…” (Pg. 125)
This book will be “must reading” for anyone seriously studying the history and development of Deism---particularly in this country.
Ethan Allen (1738-1789) was an American Revolutionary War patriot (best known for his formation of the ‘Green Mountain Boys,’ who he led in the capture of Fort Ticonderoga) and one of the founders of the state of Vermont, as well as a politician, philosopher and writer.
He wrote in the Preface to this 1785 book, “In the circle of my acquaintance… I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one… [I] wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion…”
He observes, “We know that earth, water, fire and air, in their various compositions subserve us, and that we also know that these elements are devoid of reflection, reason, or design; from whence we may easily infer, that a wise, understanding, and designing being has ordained them to be thus subservient. Could blind chance constitute order and decorum, and consequently a providence? That wisdom, order, and design should be the production of nonentity, or of chaos, confusion, and old night, is too absurd to deserve a serious confutation, for it supposeth that there may be effects without a cause… Such absurdities as these we must assent to, or subscribe to the doctrine of a self-existent and providential being.” (Pg. 14-15)
In a section titled, ‘The Moral Government of God as Incompatible with Eternal Punishment,’ he points out, “We may for certain conclude, that such a punishment will never have the divine approbation, or be inflicted on any intelligent being or beings in the infinitude of the government of God. For an endless punishment defeats the very end of its institution, which in all wise and good governments is as well to reclaim offenders, as to be examples to others; but a government which does not admit of reformation and repentance, must unavoidably involve its subjects in misery… a wise Governor… instead of inflicting eternal damnation on his offending children, would rather interchangeably extend his beneficence with his vindictive punishments, so as to alienate them from sin and wickedness… we are told that the eternal damnation of a part of mankind greatly augments the happiness of the elect… how narrow and constrictive must such notions of infinite justice and goodness be? Who would imagine that the deity conducts his providence similar to the detestable despots of this world?” (Pg. 29-30)
He argues, “it appears that reason is not and cannot be depraved, but that it bears a likeness to divine reason, is of the same kind, and in its own nature as uniform as truth, which is the test of it… Should we admit the depravity of reason, it would equally affect the priesthood, or any other teachers of that doctrine, with the rest of mankind; but for depraved creatures to receive and give credit to a depraved doctrine, started and taught by depraved creatures, is the greatest weakness and folly imaginable, and comes nearer a proof of the doctrine of total depravity, than any arguments which have been advanced in support of it.” (Pg. 38-39)
He says of miracles, “To suppose that God should subvert his laws… would be to suppose him to be mutable, for that it would necessarily imply, either that their eternal establishment was imperfect, or that a premised alteration therefore is so… Thus it appears… that provided we admit of miracles, which are synonymous to the alternations of nature, we by so doing derogate from the perfection of God, either in his eternal constitution of nature, or in a supposed subsequent miraculous alteration of it, so that take the argument either way, and it preponderates against miracles.” (Pg. 56)
He asserts, “Prayer to God is no part of a rational religion, nor did reason ever dictate it; but, was it duly attended to, it would teach us the contrary. To make known to God our wants by prayer, or to communicate any intelligence concerning ourselves or the universe to him, is impossible, since his omniscient mind has a perfect knowledge of all things, and therefore is beholden to none of our correspondency to inform himself… These, with the infinitude of things, have been eternally deliberated by the omniscient mind, who can admit of no additional intelligence, whether by prayer or otherwise, which render it nugatory.” (Pg. 64)
Of biblical prophecies, he comments, “The writings of the prophets are most generally so loose, vague and indeterminate in their meaning, or in the grammar of their present translation, that the prophecies will as well answer to events in one period of time, as in another; and are equally applicable to a variety of events, which have and are still taking place in the world, and are liable to so many different interpretations, that they are incapable of being understood or explained, except upon arbitrary principles, and therefore cannot be admitted as a proof of revelation; as for instance, ‘it shall come to pass in the last days, saith God.’ … we cannot learn from the prophecy, in what month, year, or any other part of duration these last days belong, so that we can never tell when such vague prophecies are to take place.” (Pg. 72-73)
He notes, “That the apostles in their ministry were dictated by the Holy Ghost, in the settlement of disputable doctrines, is highly questionable… Had the Holy Ghost been the dictator of the first teachers of Christianity, as individuals, there could have been no disputable doctrines or controversies, respecting the religion which they were promulgating in the world or in the manner of doing it, to be referred to a general council of the apostles and elders held at Jerusalem, for had they been directed by the Holy Ghost, there could have been no controversies among them to have referred to the council. And inasmuch as the Holy Ghost neglected them as individuals, why is it not as likely that it neglected to dictate the council held at Jerusalem or elsewhere?” (Pg. 88)
He states, “the mind cannot act faith in opposition to its judgment, but that it is the resolution of the understanding itself committed to memory or writing, and can never be considered distinct from it. And inasmuch as faith necessarily results from reasoning… there cannot be any thing, which pertains to, or partakes of the nature of moral good or evil in it… The short of the matter is this, that without reason we could not have faith, and without the eye or eyes we could no see, but once admitting that we are rational, faith follows of course, naturally resulting from the dictates of reason.” (Pg. 93)
He says, “Who in the exercise of reason can believe, that Adam and Eve by eating of such a spontaneous fruit could have incurred the eternal displeasure of God, as individuals? Or that the divine vindictive justice should extend to their unoffending offspring then unborn? And sentence the human progeny to the latest posterity to everlasting destruction?” (Pg. 110) Later, he adds, “Imputation confounds virtue and vice, and saps the very foundation of moral government, both divine and human… it would be impossible, that a retribution of justice should be made to them by God… except it be according to their respective personal merits and demerits; which would … preclude the imputation of righteousness.” (Pg. 114)
He argues, “Admitting for argument's sake that the Scriptures of the Old and New Testament were originally of divine supernatural inspiration, and that their first manuscript copies were the infallible institutions of God, yet to trace them from their respective ancient dead languages … to our time, so as to present us with a perfect edition … would be impossible.” (Pg. 120) He adds, “they could never have been handed down entire and uncorrupted to the present time, through the various changes and perpetual refinements of learning and language…” (Pg. 125)
This book will be “must reading” for anyone seriously studying the history and development of Deism---particularly in this country.
Displaying 1 of 1 review