Oh, because he's nervous about the river; thinks it dangerous, and all that. 鈥淚 could have been married or murdered twenty times before the night was over,鈥?Bob said. 鈥淏ut Iwas smart enough to put down the gourd and get myself out of there before the real shenanigansstarted.鈥?If one outsider knew the Barrancas as well as Caballo, it was Bob, which was why, eventhough he was liquored up and in a bit of a ranting mood, I paid careful attention when he got intoit with Ted. I was brought up from the first without any religious belief, in the ordinary acceptation of the term. My father, educated in the creed of Scotch presbyterianism, had by his own studies and reflections been early led to reject not only the belief in revelation, but the foundations of what is commonly called Natural Religion. I have heard him say, that the turning point of his mind on the subject was reading Butler's Analogy. That work, of which he always continued to speak with respect, kept him, as he said, for some considerable time, a believer in the divine authority of Christianity; by proving to him, that whatever are the difficulties in believing that the Old and New Testaments proceed from, or record the acts of, a perfectly wise and good being, the same and still greater difficulties stand in the way of the belief, that a being of such a character can have been the Maker of the universe. He considered Butler's argument as conclusive against the only opponents for whom it was intended. Those who admit an omnipotent as well as perfectly just and benevolent maker and ruler of such a world as this, can say little against Christianity but what can, with at least equal force, be retorted against themselves. Finding, therefore, no halting place in Deism, he remained in a state of perplexity, until, doubtless after many struggles, he yielded to the conviction, that, concerning the origin of things nothing whatever can be known. This is the only correct statement of his opinion; for dogmatic atheism he looked upon as absurd; as most of those, whom the world has considered Atheists, have always done. These particulars are important, because they show that my father's rejection of all that is called religious belief, was not, as many might suppose, primarily a matter of logic and evidence: the grounds of it were moral, still more than intellectual. He found it impossible to believe that a world so full of evil was the work of an Author combining infinite power with perfect goodness and righteousness. His intellect spurned the subtleties by which men attempt to blind themselves to this open contradiction. The Sabaean, or Manichaean theory of a Good and Evil Principle, struggling against each other for the government of the universe, he would not have equally condemned; and I have heard him express surprise, that no one revived it in our time. He would have regarded it as a mere hypothesis; but he would have ascribed to it no depraving influence. As it was, his aversion to religion, in the sense usually attached to the term, was of the same kind with that of Lucretius: he regarded it with the feelings due not to a mere mental delusion, but to a great moral evil. He looked upon it as the greatest enemy of morality: first, by setting up factitious excellencies, 鈥?belief in creeds, devotional feelings, and ceremonies, not connected with the good of human kind, 鈥?and causing these to be accepted as substitutes for genuine virtues: but above all, by radically vitiating the standard of morals; making it consist in doing the will of a being, on whom it lavishes indeed all the phrases of adulation, but whom in sober truth it depicts as eminently hateful. I have a hundred times heard him say, that all ages and nations have represented their gods as wicked, in a constantly increasing progression, that mankind have gone on adding trait after trait till they reached the most perfect conception of wickedness which the human mind can devise, and have called this God, and prostrated themselves before it. This ne plus ultra of wickedness he considered to be embodied in what is commonly presented to mankind as the creed of Christianity. Think (he used to say) of a being who would make a Hell 鈥?who would create the human race with the infallible foreknowledge, and therefore with the intention, that the great majority of them were to be consigned to horrible and everlasting torment. The time, I believe, is drawing near when this dreadful conception of an object of worship will be no longer identified with Christianity; and when all persons, with any sense of moral good and evil, will look upon it with the same indignation with which my father regarded it. My father was as well aware as anyone that Christians do not, in general, undergo the demoralizing consequences which seem inherent in such a creed, in the manner or to the extent which might have been expected from it. The same slovenliness of thought, and subjection of the reason to fears, wishes, and affections, which enable them to accept a theory involving a contradiction in terms, prevents them from perceiving the logical consequences of the theory. Such is the facility with which mankind believe at one and the same time things inconsistent with one another, and so few are those who draw from what they receive as truths, any consequences but those recommended to them by their feelings, that multitudes have held the undoubting belief in an Omnipotent Author of Hell, and have nevertheless identified that being with the best conception they were able to form of perfect goodness. Their worship was not paid to the demon which such a being as they imagined would really be, but to their own idea of excellence. The evil is, that such a belief keeps the ideal wretchedly low; and opposes the most obstinate resistance to all thought which has a tendency to raise it higher. Believers shrink from every train of ideas which would lead the mind to a clear conception and an elevated standard of excellence, because they feel (even when they do not distinctly see) that such a standard would conflict with many of the dispensations of nature, and with much of what they are accustomed to consider as the Christian creed. And thus morality continues a matter of blind tradition, with no consistent principle, nor even any consistent feeling, to guide it. How the woman worrits him! She doesn't leave him a minute's peace, was Lydia's comment to the cook on this embassy. 日本高清无码视频影片-日本毛片高清免费视频-日本高清免费一本视频-日本av高清视频免费-日本在线观看所有av网站 Something less than one, to be exact. Whilst he was still speaking, the house had filled with an ever-gathering crowd. People stood in the passage, peeping over each other's shoulders, and pushing to get a glimpse of Algernon. There were even faces pressed to the windows outside, and the garden was blocked up. Polly had come hurrying back from the town, and now elbowed her way through the crowd to her master. She soon cleared the passage of the throng of idlers who blocked it up, and shut them outside the door by main force. They still swarmed about the house and garden, both on the side of the road and that of Whit Meadow. And their numbers increased every minute. Polly pulled the man who had been spokesman into the dining-room, and bade him say what he had to say without further preamble. "It's no use 'preparing' him," she said, pointing to Algernon, who had sunk into a chair, and was holding his forehead with his hands; "you'll only make it worse. I'm afraid you can't tell him anything dreadfuller than he's got into his head already. Speak out!" 鈥淓xcuse me,鈥?Micah told the reporter. 鈥淏ut I just decided to retire.鈥?