(Latin Deus, God). （拉丁语deus ，上帝） 。
The term used to denote certain doctrines apparent in a tendency of thought and criticism that manifested itself principally in England towards the latter end of the seventeenth century.这个词是用来指某些学说明显的倾向，思想和批评中表现出来的，主要是在英格兰对后者结束的17世纪。 The doctrines and tendency of deism were, however, by no means entirely confined to England, nor to the seventy years or so during which most of the deistical productions were given to the world; for a similar spirit of criticism aimed at the nature and content of traditional religious beliefs, and the substitution for them of a rationalistic naturalism has frequently appeared in the course of religious thought.该学说与趋势自然神论者，但绝不是完全局限在英格兰，也不是72年左右或更长期间，大部分的deistical制作人给世界;一个类似的精神，批判的目的是在性质和内容传统的宗教信仰，以及替代他们有理性的自然主义常常出现在执行过程中的宗教思想。 Thus there have been French and German deists as well as English; while Pagan, Jewish, or Moslem deists might be found as well as Christian.因此，有法语和德语deists以及英语，而异教徒，犹太人，还是穆斯林deists可能被发现，以及基督教。
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In England the deistical movement seems to be an almost necessary outcome of the political and religious conditions of the time and country.在英格兰中部deistical运动似乎是一种几乎必然结果，政治和宗教状况的时间和国家。 The Renaissance had fairly swept away the later scholasticism and with it, very largely, the constructive philosophy of the Middle Ages.文艺复兴时代已相当一扫而空后来士林有了它，在很大程度上，有建设性的哲学，中世纪。 The Protestant Reformation, in its open revolt against the authority of the Catholic Church, had inaugurated a slow revolution, in which all religious pretensions were to be involved.新教改革，在其公开反抗权威的天主教会，启动了一个缓慢的革命，使所有宗教伪装者也能参与。 The Bible as a substitute for the living voice of the Church and the State religion as a substitute for Catholicism might stand for a time; but the very mentality that brought them into being as substitutes could not logically rest content with them.圣经作为替代生活的声音，教会和国家的宗教作为替代天主教会的立场，一时间，但非常心态，使他们成为被作为替代国不能在逻辑上，其余内容与他们。 The principle of private judgment in matters of religion had not run its full course in accepting the Bible as the Word of God.原则私人判断宗教事务没有而言，其全部课程，在接受圣经作为上帝的话。 A favourable opportunity would spur it forward once more; and from such grudging acceptance as it gave to the Scriptures it would proceed to a new examination and a final rejection of their claims.一个有利的机会，将推动其向前发展，再一次;以及从这种勉强接受，因为它给予念经它将着手一项新研究，并最终拒绝他们的要求。 The new life of the empirical sciences, the enormous enlargement of the physical horizon in such discoveries as those of astronomy and geography, the philosophical doubt and rationalistic method of Descartes, the advocated empiricism of Bacon, the political changes of the times--all these things were factors in the preparation and arrangement of a stage upon which a criticism levelled at revelational religion might come forward and play its part with some chance of success.新生活的实证科学，巨大的扩大身心的境界，如发现那些天文，地理，哲学怀疑和理性的方法笛卡尔，提倡经验主义的培根，政治时代的变化-所有这些事情因素，在筹备和安排的一个阶段，后一批评在revelational宗教可能挺身而出，发挥自己的一些成功的机会。 And though the first essays of deism were somewhat veiled and intentionally indirect in their attack upon revelation, with the revolution and the civil and religious liberty consequent upon it, with the spread of the critical and empirical spirit as exemplified in the philosophy of Locke, the time was ripe for the full rehearsal of the case against Christianity as expounded by the Establishment and the sects.虽然首自撰的自然神论有点含蓄和间接故意，在他们攻击的启示，随着革命和公民宗教信仰自由后，与蔓延的关键和实证精神，体现在哲学的洛克，现在时机已经成熟，为充分彩排的情况下对基督教阐述了通过建立和支派。 The wedge of private judgment had been driven into authority.楔形的私人判断已经走向穷途权威。 It had already split Protestantism into a great number of conflicting sects.它已分裂的新教到大量的相互矛盾的教派。 It was now to attempt the wreck of revealed religion in any shape or form.它目前正在尝试的残骸发现宗教在任何形状或形式。
The deistical tendency passed through several more or less clearly defined phases.该deistical趋势，通过几个较为明确的阶段。 All the forces possible were mustered against its advance.所有部队都可能被纠集其前进。 Parliaments took cognizance of it.议会认定了这一点。 Some of the productions of the deists were publicly burnt.一些制作的deists进行了公开烧毁。 The bishops and clergy of the Establishment were strenuous in resisting it.主教和神职人员的设立都是艰苦的抵御能力。 For every pamphlet or book that a deist wrote, several "answers" were at once put before the public as antidotes.每单张或书中说，戴斯特写道，几名"答案" ，随即在公众面前，作为解毒剂。 Bishops addressed pastoral letters to their dioceses warning the faithful of the danger.主教解决农牧封信给自己的教区警告信徒的危险。 Woolston's "Moderator" provoked no less than five such pastorals from the Bishop of London.乌尔斯顿的"主持人"挑衅不得少于5次这类pastorals从主教伦敦。 All that was ecclesiastically official and respectable was ranged in opposition to the movement, and the deists were held up to general detestation in the strongest terms.所有这是ecclesiastically官方和尊敬的范围为反对运动，并deists分别举行了以一般detestation以最强烈的措词。 When the critical principles and freethought spirit filtered down to the middle classes and the masses, when such men as Woolston and Chubb put pen to paper, a perfect storm of counter-criticism arose.当临界原则和精神freethought过滤下来，以中产阶层和群众的利益，当这些男性作为乌尔斯顿和Chubb把用笔在纸，是一个完美风暴的反批评出来了。 As a matter of fact, not a few educated and cultured men were really upon the side of a broad toleration in matters of religion.作为一个问题，事实上，没有几个受过教育和培养的人真的当一方广阔的耐受性，在宗教事务。 The "wit and ridicule" by which the Earl of Shaftesbury would have all tested meant, as Brown rightly notes, no more than urbanity and good nature. "机智嘲笑" ，其中厄尔的地铁将所有测试的意思，因为布朗正确指出的，不超过都市和良好的性质。 But Shaftesbury himself would by no means allow that he was a deist, except in the sense in which the term is interchangeable with theist; and Herbert of Cherbury, by far the most cultured representative of the movement, is noted as having been the most moderate and the least opposed of them all to the teachings of Christianity.但地铁自己也决不允许他是一个戴斯特，除非是在意识中的任期是可以互换与者;赫伯特的cherbury ，迄今最培养运动代表，是指出，经认定为最温和和最不发达国家的反对，他们向所有的教义基督教。
One phase through which deism may be said to have passed was that of a critical examination of the first principles of religion.一期通过这些自然神论可以说已经过去了，是一个关键考试的第一原则的宗教。 It asserted its right to perfect tolerance on the part of all men.它断言，它有权完美的宽容就部分或全部男性。 Freethought was the right of the individual; it was, indeed, but one step in advance of the received principle of private judgment. freethought是个人的权利，它的确是的，但其中一个步骤推进的原则，收到了私人的判断。 Such representatives of deism as Toland and Collins may be taken as typical of this stage.这些代表的自然神论作为toland和Collins可作为典型的这个阶段。 So far, while critical and insisting on its rights to complete toleration, it need not be, though as a matter of fact it undoubtedly was, hostile to religion.至目前为止，而关键的，坚持自己的权利，以完整的耐受性，它不需要，但作为一个问题，事实上，这无疑是一个，它敌视宗教。
A second phase was that in which it criticized the moral or ethical part of religious teaching.第二个阶段是，在它批评道德或伦理的一部分，宗教教职。 The Earl of Shaftesbury, for example, has much to urge against the doctrine of doctrine of future rewards and punishments as the sanction of the moral law.在厄尔的地铁，举例来说，有许多值得敦促对中庸学说的将来兑现奖惩，作为制裁的道德律。 Such an attitude is obviously incompatible with the accepted teaching of the Churches.这种态度显然是不符合公认的教学教会。 Upon this follows a critical examination of the writings of the Old and New Testaments, with a particular regard to the verification of prophecy and to the miraculous incidents therein recorded.这个沿袭了严格审核的著述旧约及新约，尤其关于核查的预言，并以神奇的事件，有记录。 Antony Collins performed the first part of this task, while Woolston gave his attention principally to the latter, applying to Scriptural records the principles put forward by Blount in his notes to the "Apollonius Tyanæus".阿松柯林斯演出的第一部分，把这项工作做好，而乌尔斯顿了他的注意，主要是后者，适用于圣经记录的原则，提出了由布朗特在他的笔记，以" apollonius tyanæus " 。 Lastly, there was the stage in which natural religion as such was directly opposed to revealed religion.最后，有舞台，在自然宗教等，是直接反对揭示了宗教。 Tindal, in his "Christianity as old as the Creation", reduces, or attempts to reduce, revelation to reason, making the Christian statement of revelational truths either superfluous, in that it is contained in reason itself, or positively harmful, in that it goes beyond or contradicts reason. tindal ，在他的"基督教旧创世纪" ，降低了，或企图以减少，启示，因此，使基督教声明revelational真理不是多余的，因为它是包含在本身的原因，还是积极有害的，因为它超越或者发生矛盾的原因。
It is thus clear that, in the main, deism is no more than an application of critical principles to religion.这可以看出，在主体，自然神论只不过是一种应用的关键原则，以宗教。 But in its positive aspect it is something more, for it offers as a substitute for revealed truth that body of truths which can be built up by the unaided efforts of natural reason.但是，在看到其积极的一面，这是东西更多，因为它提供了一个替代揭示的真理，身体的道理，可以建立起来的，由无外援的努力，自然的原因。 The term deism, however, has come in the course of time to have a more specific meaning.任期自然神论，不过，已经在这个过程中的时间，有一个更具体的含义。 It is taken to signify a peculiar metaphysical doctrine supposed to have been maintained by all the deists.它是采取以显示一种特殊的形而上的学说来一直保持着所有deists 。 They are thus grouped together roughly as members of a quasi-philosophical school, the chief and distinguishing tenet of which is the relationship asserted to obtain between the universe and God.因此，他们在一起大概作为一个准哲学学派，行政及分辨特尼特其中最重要的是关系断言，以获得与宇宙和上帝。 God, in this somewhat inferential and constructive thesis, is held to be the first cause of the world, and to be a personal God.上帝，在这个较为特殊的推理和建设性的论断，是举行，以先事业面向世界，是一个个人的神。
So far the teaching is that of the theists, as contrasted with that of atheists and pantheists.到目前为止，教学，是该theists ，作为对比，结果表明，无神论者和pantheists 。 But, further, deism not only distinguishes the world and God as effect and cause; it emphasizes the transcendence of the Deity at the sacrifice of His indwelling and His providence.但是，进一步的，自然神论不仅区别于世界和上帝的影响及成因;它强调超越神在牺牲他的留置和他的普罗维登斯。 He is apart from the creation which He brought into being, and unconcerned as to the details of its working.他除了创造他带进暂时麻痹，以细节，它的工作。 Having made Nature, He allows it to run its own course without interference on His part.有了性质，他允许它开办自己的，当然没有干扰对他的一部分。 In this point the doctrine of deism differs clearly from that of theism.在这一点中庸之道自然神论不同，显然，从这一有神论。 The verbal distinction between the two, which are originally convertible terms--deism, of Latin origin, being a translation of the Greek theism--seems to have been introduced into English literature by the deists themselves, in order to avoid the denomination of naturalists by which they were commonly known.口头区分这两个，这原本是可兑换的条件-自然神论，拉丁语出身，作为一个翻译，希腊有神论-似乎已被引入英语文学所d e ists自己，以避免面额博物其中，他们被俗称。 As naturalism was the epithet generally given to the teaching of the followers of the Spinozistic philosophy, as well as to the so-called atheists, deism seemed to its professors at once to furnish a disavowal of principles and doctrines which they repudiated, and to mark off their own position clearly from that of the theists.作为自然主义是修饰语一般都考虑到教学的信徒们的spinozistic哲学，以及为了所谓无神论者，自然神论似乎把教授在一次填disavowal的原则和教条，他们推翻，并以标志过自己的立场显然，从这一本theists 。 The word seems however, to have been first employed in France and Italy about the middle of the sixteenth century, for it occurs in the epistle dedicatory prefixed to the second volume of Viret's "Instruction Chrétienne" (1563), where the reforming divine speaks of some persons who had called themselves by a new name--deists.这个词似乎然而，已先受聘于法国和意大利约中的16世纪，因为它是发生在书信奉献后缀第二卷viret的"指示基督教" （ 1563 ） ，而改革的神谈起一些人士曾人称自己是一个新的名字-d eists。 It was principally upon account of their methods of investigation and their criticism of the traditional Protestant religious teaching that they had also come to to be called rationalists, opposing, as has been pointed out, the findings of unaided reason to the truths held on faith as having come from God through external revelation.这主要是经考虑他们的调查方法和批评的传统基督教宗教教职，他们也到了被称为理性，反对什么，正如已经指出的那样，结果外援的原因，以真理举行信念有来自上帝通过外部启示。 Whether it was by ignoring this altogether, or by attempting actively to refute it and prove its worthlessness, rationalism was the obvious term of their procedure.无论是无视这个加起来，或试图积极反驳，并证明其毫无价值，理性是明显的任期，他们的程序。 And it was also, in very much the same manner, by their claiming the freedom to discuss on these lines the doctrines set forth in the Bible and taught by the Churches, that they earned for themselves the no less commonly given title of "freethinkers."而这亦是，在十分相同的方式，对他们声称的自由讨论，对现有生产线学说阐明的圣经教导，由教会，他们所赚取的，为自己的不低于普遍给予标题" freethinkers 。 "
There are notable distinctions and divergences among the English deists as to the whole content of truth given by reason.有显着的区别和分歧当中英语deists至于全部内容，真理所给予的理由。 The most important of these distinctions is undoubtedly that by which they are classed as "mortal" and "immortal" deists; for, while many conceded the philosophical doctrine of a future life, the rejection of future rewards and punishments carried with it for some the denial of the immortality of the human soul.其中最重要的区别是，毫无疑问这是由它们被归类为"凡人" ， "成仙" deists ;作，而许多让步，哲学学说作为未来的生活，拒绝未来奖惩带有一些有关剥夺了不朽的人的心灵。 The five articles laid down by Lord Herbert of Cherbury, however, with their expansion into six (and the addition of a seventh) by Charles Blount, may be taken--and especially the former--as the format professions of deism.该5条所订定的主赫伯特的cherbury ，但是，随着其扩展成六（和另外一个第七） ，由查尔斯布朗特，可采取-尤其是前者-因为格式专业的自然神论。 They contain the following doctrines:它们含有下列学说：
that there exists one supreme God,存在着一个至高无上的神，
who is chiefly to be worshipped;谁是首领被崇拜;
that the principal part of such worship consists in piety and virtue;这主要部分此种崇拜存在于一个虔诚和美德;
that we must repent of our sins and that, if we do so, God will pardon us;我们必须忏悔我们的罪过，并说，如果我们这样做，上帝会赦免我们;
that there are rewards for good men and punishments for evil men both here and hereafter.有报酬的好男人和惩罚邪恶的人都在这里与来世。
Blount, while he enlarged slightly upon each of these doctrines, broke one up into two and added a seventh in which he teaches that God governs the world by His providence.布朗特，他虽然略有放大后，每个这些教条，打破了一分为二，增加了第七次，其中他教导我们，上帝管世界，由他的普罗维登斯。
This can hardly be accepted as a doctrine common to the deists; while, as has been said, future rewards and punishments were not allowed by them all.这是很难被接受为一种理论，共同向deists ;一阵子，正如人们所说的，未来兑现奖惩，也不允许他们所有。 In general they rejected the miraculous element in Scripture and ecclesiastical tradition.一般来说，他们拒绝了神奇的元素，在圣经和教会的传统。 They would not admit that there was any one "peculiar people", such as the Jews or the Christians, singled out for the reception of a truth-message, or chosen to be the recipients of any special grace or supernatural gift of God.他们不会承认有过一个"奇特的人" ，如犹太人或基督徒，挑出来接待的是实事求是的讯息，或选择成为受助者的任何特别的恩典或超自然的神的恩赐。 They denied the doctrine of the Trinity and altogether refused to admit any mediatorial character in the person of Jesus Christ.他们又否认学说的三位一体，而且完全不承认有任何mediatorial性格的人的耶稣基督。 The atonement, the doctrine of the "imputed righteousness" of Christ--especially popular with orthodoxy at the time--shared the fate of all Christological doctrines at their hands.赎罪，这个学说的"归罪于正义"的基督-尤其受正统，在当时-共同的命运，所有基督论的教义在其手。 And above all things and upon every occasion--but with at least one notable exception--they raised their voices against ecclesiastical authority.以上所有东西后，每一次-但至少有一个显着的例外-他们提出他们的反对的声音，教会权威。 They never tired of inveighing against priestcraft in every shape or form, find they went so far as to assert that revealed religion was an imposture, an invention of the priestly caste to subdue, and so the more easily govern and exploit, the ignorant.他们从不厌烦inveighing对priestcraft在每一个形状或形式，找到他们竟然以断言，发现宗教是一个imposture ，一项发明的司铎种姓制服，所以更容易管理和利用，无知的。
As deism took its rise, in the logical sequence of events, from the principles asserted at the Protestant Reformation, so it ran its short and violent course in a development of those principles and ended in a philosophical scepticism.作为自然神论了它的崛起，在逻辑顺序的活动，从原则断言，在新教改革，因此，然其短期和暴力当然，在发展这些原则和结束，在哲学上的怀疑。 For a time it caused an extraordinary commotion in all circles of thought in England, provoked a very large and, in a sense, interesting polemical literature, and penetrated from the highest to the lowest strata of society.今后一个时期，它造成了一个不平凡的commotion在各界人士的思想在英国，挑起了一个非常大的，在一定意义上，有趣的论辩文学，并侵入，从最高至最低阶层。 Then it fell flat, whether because the controversy had lost the keen interest of its acuter stage or because people in general were drifting with the current of criticism towards the new views, it would be difficult to say.那么，下跌的单位，不论是因为争论失去了浓厚的兴趣，其急性期或因为人们一般都漂流，与目前的批评，对一些新的看法，就很难说了。 With most of the arguments of the deists we are nowadays quite familiar, thanks to the efforts of modern freethought and rationalism to keep them before the public.大部分的论点的deists我们现在相当熟悉，经过现代freethought与理性主义，让他们在公众面前。 Though caustic, often clever, and sometimes extraordinarily blasphemous, we open the shabby little books to find them for the most part out-of-date, commonplace, and dull.虽然尖刻，常常聪明，有时异常亵渎了，我们打开简陋的小本本去寻找他们最部分不合时宜的，是司空见惯，而平淡。 And while several of the "replies" they evoked may still be reckoned as standard works of apologetics, the majority of them belong, in more senses than one, to the writings of a bygone age.虽然几位"的答复： "他们可能诱发仍然算是标准的工程的护教学，他们中的绝大多数都属于中更理智，比一，著述过去的时代。
When Viscount Bolingbroke's works were published posthumously in 1754, and even when, six years previously, David Hume's "Essay on the Human Understanding" was given to the public, little stir was caused.当子爵bolingbroke的作品出版死后，在1754年，甚至当，六年以前，大卫休谟的"论人类了解" ，是向广大市民，小轰动的原因。 Bolingbroke's attacks upon revealed religion, aimed from the standpoint of a sensationalistic theory of knowledge, were, as a recent writer puts it, "insufferably wearisome"; nor could all his cynicism and satire, any more than the scepticism of the Scottish philosopher, renew general interest in a controversy that was practically dead. bolingbroke的攻击行动后，揭示了宗教的，其目的是从站在一个sensationalistic理论知识外，均作为近期作家的说法， "简直疲倦" ，也可能他的所有犬儒主义和讽刺，任何多于持怀疑态度的苏格兰哲学家，换领普遍感兴趣的一个争议是，几乎死亡。 The deistical controversy traceable to the philosophy of Hobbes and Locke is preeminently an English one, and it is to the English deists that reference is usually made when there is question of deism.该deistical争议，可追溯至哲学的霍布斯与洛克是preeminently一个英语之一，它是向英语deists参考通常是在有问题的自然神论。 But the same or a similar movement took place in France also.但同样或类似的运动，发生在法国也。 Says Ueberweg,说ueberweg ，
In the eighteenth century, the prevailing character of French philosophy .在十八世纪，当时的品格法语哲学。 . 。 . 。 was that of opposition to the received dogmas and the actual conditions in Church and State, and the efforts of its representatives were chiefly directed to the establishment of a new theoretical and practical philosophy resting on naturalistic principles.是的，反对以收到的教条和实际情况，在教会与国家，并努力的，其代表主要是针对建立一个新的理论问题和实践哲学休息，就自然主义原则。 (Gesch. d. Philosophie, Berlin, 1901, III, 237) （ gesch.四哲学，柏林， 1901年，三， 237 ）
Men like Voltaire, and even the materialistic Encyclopædists, exemplify a tendency of philosophic thought which has very much in common with what in England ended in deism.男性喜欢伏尔泰，甚至功利encyclopædists ，体现了一种倾向的哲学思想，这已是非常普通的话在英格兰结束自然神论。 It had the same basis, the theory of knowledge propounded by Locke and subsequently pushed to an extreme point by Condillac, and the general advance of scientific thought.它有着同样的基础上，将理论知识所提出的骆家辉，并随后被推到一个极端的逐孔狄亚克，和一般前进的科学思想。 From Voltaire's criticisms of ecclesiastical organization and theology, his unwearying attacks upon Christianity, the Bible, the Church, and revelation, the tendency turned towards pantheism and materialism.从伏尔泰的批评教会组织和神学，他unwearying袭击后，基督教的圣经，教会，与启示，趋势转向泛神论和唯物论。 Rousseau would have a religion of nature substituted for the traditional forms of revelation, and bring it, as he would bring philosophy and politics, to the point of view of individualism.卢梭有一种宗教的性质，取代传统形式的启示，并把它，因为他会带来哲学与政治的，要的角度来看，个人主义。 Helvetius would have the moral system based upon the principle of present self-interest.爱尔维修将有道德体系的原则为基础，目前的自身利益。 And thus, as in England the logical development of deism ended in the scepticism of Hume, so in France it came to rest in the materialism of La Mettrie and Holbach.因此，正如在英国是合乎逻辑的发展，自然神论结束在怀疑论的休姆，所以在法国它来休息，在唯物主义的香格里拉梅特里和霍尔巴赫。
PROMINENT DEIST WRITERS著名作家戴斯特
Reference has been made above to several of the more important representatives of English deism.参考已取得了上述几项较重要的代表，英语自然神论。 Ten or twelve writers are usually enumerated as noteworthy contributors to the literature and thought of the movement, of whom the following brief sketches may be given.在十年或十二年的作家通常都列举作为值得注意的贡献者，以文学和思想运动的人，其中以下简短的速写，可加以考虑。
Lord Herbert of Cherbury (1581-1648)主赫伯特的cherbury （ 1581至1648年）
Lord Herbert, a contemporary of the philosopher Hobbes, was the most learned of the deists and at the same time the least disposed to submit Christian revelation to a destructive criticism.主赫伯特，一个当代的哲学家霍布斯的，是最了解，该deists ，并在同一时间内处理完毕，至少要提交基督教启示破坏性的批评。 He was the founder of a rationalistic form of religion--the religion of nature--which consisted of no more than the residuum of truth common to all forms of positive religion when their distinctive characteristics were left aside.他是创始人一个理性形式的宗教-宗教的本质-其中的不超过渣油真理的共同所有形式的宗教阳性时，他们的鲜明特点被搁置在一边。 The profession of faith of Herbert's rationalism is summed up in the five articles given above.法律界的信仰赫伯特的理性主义，是总结了在5条以上。 His principal contributions to deistical literature are the "Tractatus de Veritate prout distinguitur a Revelatione, a Verisimili, a Possibili et a Falso" (1624); "De Religione Gentilium Errorumque apud eos Causis" (1645, 1663); "De Religione Laici."他的主要贡献deistical文学是" tractatus德veritate prout distinguitur一revelatione ， verisimili ， possibili等一falso " （ 1624 ） ， "德religione gentilium errorumque apud eos causis " （ 1645 ， 1663 ） ; "德religione laici 。 "
Charles Blount (1654-93)查尔斯布朗特（ 1654至1693年）
Blount was noted as a critic of both the Old and New Testaments.布朗特与会者指出，作为一个影评人的两老和新约。 His methods of attack upon the Christian position were characterized by an indirectness and a certain duplicity that has ever since come to be in some degree associated with the whole deistical movement.他的方法攻击后，基督教立场的特点是间接性，并采取一定的两面派已自从来可在一定程度上与整个deistical运动。 The notes that he appended to his translation of Apollonius are calculated to weaken or destroy credence in the miracles of Christ, for some of which he actually suggests explanations upon natural grounds, thus arguing against the trustworthiness of the New Testament.说明中表示，他附在他的翻译的apollonius计算，以削弱或摧毁科利登在神迹的基督，其中有些其实他暗示解释后，自然的理由，因此主张对诚信的新约圣经。 In a similar manner, by employing the argument of Hobbes against the Mosaic authorship of the Pentateuch, and by attacking the miraculous events therein recorded, he had impeached the accuracy and veracity of the Old Testament.以类似方式，由雇用的说法，霍布斯对花叶著作权的pentateuch ，并借攻击不可思议的事件记录，因此，他遭到弹劾的准确性和真实性的旧约。 He rejects utterly the doctrine of a mediatorial Christ and contends that such a doctrine is subversive of true religion; while the many falsehoods he perceives in the traditional and positive forms of Christianity he puts down to the political invention (for purposes of power and of easy government) of priests and religious teachers.他反对绝对主义一mediatorial基督，并认为这种理论是颠覆性的真正的宗教，而有很多是虚假的，他感觉到，在传统和积极形式的基督教把他下降到政治的发明（用于电源和容易政府）的牧师和宗教教师。 The seven articles into which Blount expanded the five articles of Lord Herbert have been noticed above.七项条款纳入其中布朗特扩大了五篇文章的主赫伯特已经注意到以上。 His notes to the translation of Philostratus' "Life of Apollonius Tyanæus" were published in 1680.他的注释翻译家斐洛斯特拉图斯' "的生活apollonius tyanæus "公布1680年。 He wrote also the "Anima Mundi" (1678-9); "Religio Laici", practically a translation of Lord Herbert's book of the same title (1683); and "The Oracles of Reason" (1893).他还写道， "动物世界之" （ 1678-9 ） ， " religio laici " ，实际上是一个翻译的主赫伯特的书的标题相同（ 1683 ） ，以及"签的理由" （ 1893 ） 。
John Toland (1670-1722)约翰toland （ 1670至1722年）
Toland, while originally a believer in Divine revelation and not opposed to the doctrines of Christianity, advanced to the rationalistic position with strong pantheistic tendencies by taking away the supernatural element from religion. toland ，而原本信奉的神的启示，并没有反对这一学说是基督教，以先进的理性主义的立场，强烈pantheistic倾向由收走了超自然的元素，从宗教。 His principal thesis consisted in the argument that "there is nothing in the Gospels contrary to reason, nor above it; and that no Christian doctrine can properly be called a mystery. "This statement he made on the assumption that whatever is contrary to reason is untrue, and whatever is above reason is inconceivable.他的主要论文，在地中的说法"没有什么，在四福音违背常理，也高于它，并认为没有基督教的教义，可以适当地被称为是一个谜" ，这句话他就假设无论是违背常理的是不真实的，也不论是基于上述原因，是不可想象的。 He contended, therefore, that reason is the safe and only guide to truth, and that the Christian religion lays no claim to being mysterious.他有争议的，因此，这个原因是安全不仅指导，以坚持解放思想，实事求是，即基督教奠定没有自称被神秘的。 Toland also raised questions as to the Canon of Scripture and the origins of the Church. toland也提出了问题，例如佳能的经文和起源的教会。 He adopted the view that in the Early Church there were two opposing factions, the liberal and the Judaizing; and he compared some eighty spurious writings with the New Testament Scriptures, in order to cast doubt upon the authenticity and reliability of the canon.他采纳了这样的观点，在早期教会有两种对立的派别，自由和犹太化;和他相比一些80杂散著作与新约圣经经文，以怀疑的真实性和可靠性，佳能。 His "Amyntor" evoked a reply from the celebrated Dr. Clarke, and a considerable number of books and tracts were published in refutation of his doctrine.他的" amyntor "引起了答辩，由著名的克拉克博士，以及相当数量的书籍和小册子出版了一驳他的教义。 The chief works for which he was responsible are--"Christianity not Mysterious" (l696); "Letters to Serena" (1704); "Pantheisticon" (1720); "Amyntor" (1699); "Nazarenus" (1718).行政长官会同工务，为他所负责的是-"基督教并不神秘的" （ l 696） ， "封信给小威" （ 1 704） ; " p antheisticon" （ 1 720） ; " a myntor" （ 1 699） ; " n azarenus" （ 1 718） 。 Antony Ashley Cooper, third Earl of Shaftesbury (1671-1713)阿松阿什利库珀，第三厄尔的地铁（ 1671年至1713年）
The Earl of Shaftesbury, one of the most popular, elegant, and ornate of these writers, is generally classed among the deists on account of his "Characteristics".在厄尔的地铁，其中最流行的，高雅，华丽的这些作家，一般被归类其中deists就交代他的"特色" 。 He himself would not admit that he was such, except in the sense in which deist is contrasted with atheist; of him Bishop Butler said that, had he lived in a later age, when Christianity was better understood, he would have been a good Christian.他本人将不会承认他是这样的，除非是在意识中，戴斯特对比与无神论者;他的主教巴特勒说，如果他是生活在后来的年龄，当基督教更好的理解，他会是一个好基督徒。 Thus, in a preface that Shaftesbury contributed to a volume of the sermons of Dr. Whichcot (1698), he "finds fault with those in this profane age, that represent not only the institution of preaching, but even the Gospel itself, and our holy religion, to be a fraud".因此，在序言地铁促成了量的说教博士whichcot （ 1698 ） ，他的"评头论足那些在这亵渎年龄，这不仅代表机构的说教，但即使是福音本身，而我们的神圣的宗教，是一个诈骗" 。 There are also passages in "Several Letters Written by a Noble Lord to a Young Man in the University" (1716) in which he shows a very real regard for the doctrines and practice of the Christian religion.也有一些通道"的几封信写的一个崇高的主一名年轻男子在大学" （ 1716 ） ，其中他表演非常真实的方面多为理论与实践的基督教。 But the "Characteristics of Men, Matters, Opinions, and Times" (1711-1723) gives clear evidence of Shaftesbury's deistical tendencies.但是， "特征的男人，事项，意见和时代" （ 1711至1723年）给出了明确的证据显示地铁的deistical倾向。 It contains frequent criticisms of Christian doctrines, the Scriptures, and revelation.它包含经常批评基督教教义，经文与启示。 He contends that this last is not only useless but positively mischievous, on account of its doctrine of rewards and punishments.他认为，最后这不仅是无用的，但积极的恶作剧，就考虑到它的教义兑现奖惩。 The virtue of morality he makes to consist in a conformity of our affections to our natural sense of the sublime and beautiful, to our natural estimate of the worth of men and things.美德的道德要求他以构成一个符合我们的情，以我们的自然意识的崇高和美好，我们的天然的估计价值，男的东西。 The Gospel, he asserts with Blount, was only the fruit of a scheme on the part of the clergy to secure their own aggrandizement and enhance their power.福音中，他断言，与布朗特，仅水果一项计划，对部分神职人员，以保障他们自身的扩张和提高他们的权力。 With such professions it is difficult to reconcile his statement that he adheres to the doctrines and mysteries of religion; but this becomes clear in the light of the fact that he shared the peculiar politico-religious view of Hobbes.这样的专业，这是难以调和的，他声明说，他坚持以理论和奥秘的宗教，但是这显然是鉴于这一事实，即他同意特有的政治宗教观点的霍布斯。 Whatever the absolute power of the State sanctions is good; the opposite is bad.无论绝对权力的国家实施制裁是好的，相反，是坏。 To oppose one's private religious convictions to the religion sanctioned by the State is of the nature of a revolutionary act.反对一个人的私人宗教信念的宗教制裁的国家是何种性质的一个革命性的行为。 To accept the established state religion is the duty of the citizen.接受既定的国家，宗教是有责任的公民。 Shaftesbury's more important contributions to this literature are the "Characteristics" and the "Several Letters", mentioned above.地铁的更重要的贡献，这是文学的"特色"和"的几封信" ，如上所述。
Antony Collins (1676-1729)阿松柯林斯（ 1676年至1729年）
Collins caused a considerable stir by the publication (1713) of his "Discourse of Freethinking, occasioned by the Rise and Growth of a Sect call'd Freethinkers".柯林斯造成相当轰动，由出版（ 1713年） ，他的"话语的自由思想，是由崛起与发展的一个教派call'd freethinkers " 。 He had previously conducted an argument against the immateriality and immortality of the soul and against human liberty.他先前曾进行了一项论点对非物质和不朽的灵魂和对人类自由的。 In this he had been answered by Dr. Samuel Clarke.在此，他已回答了博士塞缪尔克拉克。 The "Discourse" advocated unprejudiced and unfettered enquiry, asserted the right of human reason to examine and interpret revelation, and attempted to show the uncertainty of prophecy and of the New Testament record. "话语"的主张偏见和不受约束的询问时，坚称有权的人的原因，研究和解释的启示，并试图表现出不确定性的预言和新约圣经的纪录。 In another work Collins puts forth an argument to prove the Christian religion false, though he does not expressly draw the conclusion indicated.在另一项工作，柯林斯提出一个论点，以证明基督教假的，虽然他并没有明确得出这样的结论表示。 He asserts that Christianity is dependent upon Judaism, and that its proof is the fulfilment of the prophetic utterances contained in the Old Testament.他断言，基督教是取决于犹太教，其证据是履行该先知性话语包含在旧约。 He then proceeds to point out that all such Prophetic utterance is allegorical in nature and cannot be considered to furnish a real proof of the truth of its event.然后，他的收益指出，所有这些预言性话语是寓言性质，而且不能被认为是提供一个真正的证明真理，它的活动。 He further points out that the idea of the Messiah among the Jews was of recent growth before the time of Christ, and that the Hebrews may have derived many of their theological ideas from their contact with other peoples, such as the Egyptians and Chaldeans.他进一步指出，这一构想的弥赛亚其中犹太人是近年来增长面前的时候，基督，并希伯来人可能源自他们的许多神学思想的，由它们与其他民族，如埃及人和迦勒底。 In particular, when his writings on prophecy were attacked he did his utmost to discredit the book of Daniel.尤其是当他的著作就预言遭到袭击，他极力贬低这本书的丹尼尔。 The "Discourse on the Grounds and Reasons of the Christian Religion" (1724) called forth a great number of answers, principal among which were those of the Bishop of Richfield, Dr. Chandler ("Defence of Christianity from the Prophecies of the Old Testament"), and Dr. Sherlock ("The Use and Intent of Prophecy"). "话语上的理由，原因和基督教的宗教" （ 1724 ）中提出的所谓大量的答案，主要其中包括那些主教richfield博士，钱德勒（ "辩护的基督教从预言旧约" ） ，博士和黄鼎（以下简称"使用和意图的预言" ） 。 It was in Collins' "Scheme of Literal Prophecy" that the antiquity and authority of the Book of Daniel were discussed.这是在柯林斯的"计划的字面谶" ，古物和权威性，这本书的丹尼尔进行了讨论。 The "prophecies were made to be a record of past and contemporary events rather than a prevision of the future. But the "Scheme" was weak, and though it was answered by more than one critic it cannot be said to have added much weight to the discourse". "谶言是一个创纪录的过去和当代事件，而不是一个预知的未来，但"计划" ，是弱者，尽管它回答了一个以上的影评人，它并不能说是已经加入很多重话语" 。 Altogether Collins' attacks upon prophecy were considered to be of so serious a nature that they called forth no less than thirty-five replies.总共柯林斯攻击的预言已被视为获得这么严重，性质，他们提出了所谓的不低于35的答复。 Of his works, the following may be noticed, as bearing especially upon the subject of deism: "Essay Concerning the Use of Reason in Theology" (1707); "Discourse of Freethinking" (1713); "Discourse on the Grounds and Reasons of the Christian Religion" (1724); "The Scheme of Literal Prophecy Considered" (1727).他的作品，可认为以下注意到，作为事关特别吁请主题自然神论： "征文关于使用理由，在神学" （ 1707 ） ， "话语的自由思想" （ 1713年） ， "论的理由和原因基督宗教" （ 1724 ） ; "计划的字面预言认为是" （ 1727 ） 。
Thomas Woolston (1669-1733)托马斯乌尔斯顿（ 1669至1733年）
Woolston appeared as a moderator in the acrimonious controversy that was being waged between Collins and his critics with his "Moderator between an Infidel and an Apostate".乌尔斯顿目前看来，作为一名主持人，在激烈的争论，这正与柯林斯和他的批评者与他的"主持人之间的一个异教徒和叛教者" 。 As Collins had succeeded in allegorizing the prophecies of the Old Testament until nothing remained of them, so Woolston tried to allegorize away the miracles of Christ.正如柯林斯已成功寓言的预言，旧约直到仍然没有他们，所以乌尔斯顿试图allegorize远离神迹的基督。 During the years 1728-9, six discourses on the miracles of Our Lord came out in three parts, in which Woolston asserted, with an extraordinary violence of language and blasphemy that could only be attributed to a madman, that the miracles of Christ, when taken in a literal and historical sense, are false, absurd, and fictitious.在1728-9年，六个话语上的奇迹我们的主出来可分为三个部分，其中乌尔斯顿还宣称，他所具有的非凡的暴力语言和亵渎这只能归因于一个疯子，即神迹的基督，当在字面和历史意义上说，都是虚假的，荒谬的，也是无中生有。 They must therefore, he urges, be received in a mystical and allegorical sense.他们必须，因此，他敦促，收到一个神秘和寓言常识。 In particular, he argued at great length against the miracles of resurrection from the dead wrought by Christ, and against the resurrection of Christ Himself.尤其是，他辩称，在很大篇幅对奇迹复活从死里复活造成的救世主，对复活的基督自己。 The Bishop of London issued five pastoral letters against him, and many ecclesiastics wrote in refutation of his work.主教伦敦发出五牧区信反对他，和许多ecclesiastics写道驳斥他的工作。 The most noteworthy reply to his doctrines was "The Tryal of the Witnesses" (1729) by Dr. Sherlock.最值得注意的回答他的学说是" tryal的证人" （ 1729 ）博士黄鼎。 In 1729-30, Woolston published "A Defense of his Discourse against the Bishops of London and St. David's", an extremely weak production.在1729年至1730年，乌尔斯顿出版的"辩护他的话语对主教的伦敦和圣大卫的" ，是一个极弱的生产。
Matthew Tindal (1657-1733)马修tindal （ 1657至1733年）
Tindal gave to the controversy the work that soon became known as the "Deists' Bible". tindal了有关争论的工作，很快就成了被称为" deists '圣经"的。 His "Christianity as Old as the Creation" was published in his extreme old age in 1730.他的"基督教旧创世纪" ，是发表在他的极端老人在17时30分。 As its sub-title indicates, its aim was to show that the Gospel is no more than a republication of the Law of Nature.作为其子标题所示，它的目的主要是为了显示福音的是，没有一个多再版的自然法则。 This it undertakes to make plain by eviscerating the Christian religion of all that is not a mere statement of natural religion.这个它承担，使平原eviscerating基督教所有这不是一个单纯的声明自然宗教。 External revelation is declared to be needless and useless, indeed impossible, and both the Old and New Testaments to be full of oppositions and contradictions.对外启示是被宣布为不必要的和没有用的，确实是不可能的，而且无论是新与旧的见证，充满对立和矛盾。 The work was taken as a serious attack upon the traditional position of Christianity in England, as is evinced by the hostile criticism it at once provoked.这项工作所采取的一个重大打击后的传统立场，基督教在英国，由于是明证敌对的批评，这一次挑起的。 The Bishop of London issued a pastoral; Waterland, Law, Conybeare, and others replied to it, Conybeare's "Defence" creating a considerable stir at the time.主教在伦敦发表了一份田园; waterland ，法律，科尼比尔，和其他人回答，科尼比尔的"防务" ，创造了相当一阵时间。 More than any other work, "Christianity as Old as the Creation" was the occasion of the writing of Butler's well known "Analogy".比其他任何工作" ，基督教的历史一样创造"之际，撰写巴特勒的著名的"类比" 。
Thomas Morgan (d. 1743)托马斯摩根（四1743 ）
Morgan makes professions of Christianity, the usefulness of revelation, etc., but criticizes and at the same time rejects as revelational the Old Testament history, both as to its personages and its narratives of fact.摩根使得专业的基督教，有用的启示等，而批评，并在同一时间内拒绝为revelational旧约历史，既作为其友好人士和其叙述事实的真相。 He advances the theory that the Jews "accomodated" the truth, and even goes so far as to extend this "accomodation" to the Apostles and to Christ as well.他的进步的理论认为，犹太人的"迁就"的真相，甚至到目前为止，以延长这种"通融" ，以使徒和以基督为好。 His account of the origin of the Church is similar to that of Toland, in that he holds the two elements, Judaizing and liberal, to have resulted in a fusion.他交代了原产地的教会是类似当年的toland ，因为他掌握着两个要素，犹太化和自由，已导致融合。 His principal work is "The Moral Philosopher, a Dialogue between Philalethes, a Christian Deist, and Theophanes, a Christian Jew" (1737, 1739, 1740).他的主要工作是"道德哲学家之间的对话philalethes ，是一个基督教戴斯特，并theophanes ，是一个基督教的犹太人" （ 1737年， 1739年， 1740年） 。 This was answered by Dr. Chapman, whose reply called forth a defense on the part of Morgan in "The Moral Philosopher, or a farther Vindication of Moral Truth and Reason".这是回答查普曼博士，他们的答复中提出了所谓的防卫上的一部分，摩根在"道德哲学家，或更远的平反，道德真理与理性" 。
Thomas Chubb (1679-1746)丘博托马斯（ 1679至1746年）
Chubb -- a man of humble origin and of poor and elementary education, by trade a glove-maker and tallow-chandler -- is the most plebeian representative of deism.丘博-一名男子的卑微出身和贫穷的基础教育，是由贸易手套决策者和乌桕-钱德勒-是最p l ebeian代表自然神论。 In 1731 he published "A Discourse Concerning Reason" in which he disavows his intention of opposing revelation or serving the cause of infidelity.在1731年，他出版了"的话语有关理由" ，他在其中disavows他打算在反对或启示事业服务的不忠。 But "The True Gospel of Jesus Christ", in which Lechler sees "an essential moment in the historical development of Deism", announces Christianity as a life rather than as a collection of doctrinal truths.但"真正的福音的耶稣基督" ，其中lechler看见"的一个重要时刻，在历史发展的自然神论" ，宣布基督教作为一个生命，而不是作为一个集理论的真理。 The true gospel is that of natural religion, and as such Chubb treats it in his work.真正的福音，是自然宗教的，正因为如此丘博对待它，在他的工作。 In his posthumous works a sceptical advance is made.在他追授工程质疑提前了。 These were published in 1748, and after the "Remarks on the Scriptures" contain the author's "Farewel to His Readers".这些都是发表在1748年，之后"的言论就念经" ，包含了作者的" farewel向他的读者" 。 This "Farewel" embraces a number of tracts on various religious subjects.这个" farewel "包含了一些传单上的各种宗教科目。 A marked tendency to scepticism regarding a particular providence pervades them.显着的趋势持怀疑态度，对于某一特定普罗维登斯无孔不入。 The efficacy of prayer, as well as the future state, is called in question.功效祈祷，以及为将来的国家，是所谓的问题。 Arguments are urged against prophecy and miracle.论点是呼吁对预言与奇迹。 There are fifty pages devoted to those against the Resurrection alone.有50页专门讨论，赞成与反对的复活。 Finally, Christ is presented as a mere man, who founded a religious sect among the Jews.最后，基督是作为一个纯粹的男子，创立了教派之间的犹太人。 Chubb published also "The Supremacy of the Father" (1715) and "Tracts" (1730). Chubb的出版也是"至高无上的父亲" （ 1715年）和"块" （ 1730 ） 。 He is also responsible for the sentiments of "The Case of Deism Fairly Stated", an anonymous tract which he revised.他还负责为民情"的情况下自然神论公允" ，一个匿名道，其中他反复修改。 Henry St. John, Viscount Bolingbroke (1678-1751)亨利圣约翰，子爵bolingbroke （ 1678至1751年）
Viscount Bolingbroke belongs to the deists chiefly by reason of his posthumous works.子爵bolingbroke属于整个deists主要是因为他追授工程。 They are ponderously cynical in style and generally dull and uninteresting, Containing arguments against the truth and value of Scriptural history, and asserting that Christianity is a system footed upon the unlettered by the cunning of the clergy to further their own ends.他们是ponderously玩世不恭在风格上和一般沉闷无趣的，其中载有论据反对真理与价值的圣经历史，并且声称基督教是一种制度，右脚后未予通过狡猾的神职人员，以进一步达到自己目的的。
Peter Annet (1693-1769)彼得annet （ 1693至1769年）
Annet was the author, among other works, of "Judging for Ourselves, or Freethinking the great Duty of Religion" (1739), "The Resurrection of Jesus Considered" (1744), "Supernatural Examined" (1747), and nine numbers of the "Free Inquirer" (1761). Annet was the author, among other works, of "Judging for Ourselves, or Freethinking the great Duty of Religion" (1739), "The Resurrection of Jesus Considered" (1744), "Supernatural Examined" (1747), and nine numbers of the "Free Inquirer" (1761). In the second of these works he denies the resurrection of Christ and accuses the Holy Bible of fraud and imposture.
Henry Dodged (d. 1748)
Dodged, who wrote "Christianity not Founded on Argument", is also generally reckoned, with Annet, as among the representative deists. (See GOD; PROVIDENCE; RATIONALISM; SCEPTICISM; THEISM.)
Publication information Written by Francis Aveling. Transcribed by Rick McCarty. The Catholic Encyclopedia, Volume IV. Published 1908. New York: Robert Appleton Company. Nihil Obstat. Remy Lafort, Censor. Imprimatur. +John M. Farley, Archbishop of New York
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