Ethan Allen Quotes

Physical evils are in nature inseparable from animal life, they commenced existence with it, and are its concomitants through life; so that the same nature which gives being to the one, gives birth to the other also; the one is not before or after the other, but they are coexistent together, and contemporaries; and as they began existence in a necessary dependence on each other, so they terminate together in death and dissolution. This is the original order to which animal nature is subjected, as applied to every species of it. The beasts of the field, the fowls of the air, the fishes of the sea, with reptiles, and all manner of beings, which are possessed with animal life; nor is pain, sickness, or mortality any part of God's Punishment for sin. On the other hand sensual happiness is no part of the reward of virtue: to reward moral actions with a glass of wine or a shoulder of mutton, would be as inadequate, as to measure a triangle with sound, for virtue and vice pertain to the mind, and their merits or demerits have their just effects on the conscience, as has been before evinced: but animal gratifications are common to the human race indiscriminately, and also, to the beasts of the field: and physical evils as promiscuously and universally extend to the whole, so "_That there is no knowing good or evil by all that is before us, for all is vanity_." It was not among the number of possibles, that animal life should be exempted from mortality: omnipotence itself could not have made it capable of eternalization [sic] and indissolubility; for the self same nature which constitutes animal life, subjects it to decay and dissolution; so that the one cannot be without the other, any more than there could be a compact number of mountains without vallies [sic], or that I could exist and not exist at the same time, or that God should effect any other contradiction in nature...

Such people as can be prevailed upon to believe, that their reason is depraved, may easily be led by the nose, and duped into superstition at the pleasure of those in whom they confide, and there remain from generation to generation: for when they throw by the law of reason the only one which God gave them to direct them in their speculations and duty, they are exposed to ignorant or insidious teachers, and also to their own irregular passions, and to the folly and enthusiasm of those about them, which nothing but reason can prevent or restrain...

Those who invalidate reason, ought seriously to consider, 'whether they argue against reason, with or without reason; if with reason, then they establish the principle, that they are laboring to dethrone;' but if they argue without reason, (which, in order to be consistent with themselves, they must do,) they are out of the reach of rational conviction, nor do they deserve a rational argument.

The representation of a God, who (as we are told by certain divines) from all eternity elected an inconsiderable part of mankind to eternal life, and reprobated the rest to eternal damnation...is a selfish and inferior notion of a God void of justice, goodness, and truth, and has a natural tendency to impede the cause of true religion and morality in the world, and diametrically repugnant to the truth of the divine character, and which, if admitted to be true, overturns all religion, wholly precluding the agency of mankind in either their salvation or damnation, resolving the whole into the sovereign disposal of a tyrannical and unjust being, which is offensive to reason and common sense, and subversive of moral rectitude in general.

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; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded.

The idea of a God we infer from our experimental dependence on something superior to ourselves in wisdom, power and goodness, which we call God; our senses discover to us the works of God which we call nature, and which is a manifest demonstration of his invisible essence. Thus it is from the works of nature that we deduce the knowledge of a God, and not because we have, or can have any immediate knowledge of, or revelation from him.

As creation was the result of eternal and infinite wisdom, justice, goodness, and truth, and effected by infinite power, it is like its great author, mysterious to us. How it could be accomplished, or in what manner performed, can never be comprehended by any capacity. Eternal, whether applied to duration, existence, action, or creation, is incomprehensible to us, but implies no contradiction in either of them; for that which is above comprehension we cannot perceive to be contradictory, nor on the other hand can we perceive its rationality or consistency.

The author of human nature impressed it with certain sensitive aptitudes and mental powers, so that apprehension, reflection or understanding could no otherwise be exerted or produced in the compound nature of man, but in the order prescribed by the creator.

In those parts of the world where learning and science has prevailed, miracles have ceased; but in such parts of it as are barbarous and ignorant, miracles are still in vogue; which is of itself a strong presumption that in the infancy of letters, learning and science, or in the world's non-age, those who confided in miracles, as a proof of the divine mission of the first promulgators of revelation, were imposed upon by fictitious appearances instead of miracles.

An unjust composition never fails to contain error and falsehood. Therefore an unjust connection of ideas is not derived from nature, but from the imperfect composition of man. Misconnection of ideas is the same as misjudging, and has no positive existence, being merely a creature of the imagination; but nature and truth are real and uniform; and the rational mind by reasoning, discerns the uniformity, and is thereby enabled to make a just composition of ideas, which will stand the test of truth. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and as far as they take place in the world subvert the religion of REASON, NATURE and TRUTH.

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; for the weakness of creatures will always be a source of error and inconstancy, and a wise Governor, as we must admit God to be, would suit his government to the capacity and all other circumstances of the governed; and 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, and incline them to morality; convincing them from experimental suffering, that sin and vanity are their greatest enemies, and that in God and moral rectitude their dependence and true happiness consists, and by reclaiming them from wickedness and error, to the truth, and to the love and practice of virtue, give them occasion to glorify God for the wisdom and goodness of his government, and to be ultimately happy under it. But we are told that the eternal damnation of a part of mankind greatly augments the happiness of the elect, who are represented as being vastly the less numerous, (a diabolical temper of mind in the elect:) besides, how narrow and contractive must such notions of infinite justice and goodness be?

It is altogether reasonable to conclude that the heavenly bodies, alias worlds, which move or are situate within the circle of our knowledge, as well all others throughout immensity, are each and every one of them possessed or inhabited by some intelligent agents or other, however different their sensations or manners of receiving or communicating their ideas may be from ours, or however different from each other.

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; and as to being a Deist, I know not, strictly speaking, whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion; and therefore my errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded.

Ever since I arrived to a state of manhood, I have felt a sincere passion for liberty. The history of nations doomed to perpetual slavery, in consequence of yielding up to tyrants their natural born liberties, I read with a sort of philosophical horror; so that the first systematical and bloody attempt at Lexington, to enslave America, thoroughly electrified my mind, and fully determined me to take part with my country.

It is bad policy to fear the resentment of an enemy.