(Latin Deus, God). （拉丁語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.這個詞是用來指某些學說明顯的傾向，思想和批評中表現出來的，主要是在英格蘭對後者結束的17世紀。 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.該學說與趨勢自然神論者，但絕不是完全局限在英格蘭，也不是72年左右或更長期間，大部分的deistical製作人給世界;一個類似的精神，批判的目的是在性質和內容傳統的宗教信仰，以及替代他們有理性的自然主義常常出現在執行過程中的宗教思想。 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，有法語和德語deists以及英語，而異教徒，猶太人，還是穆斯林deists可能被發現，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.在英格蘭中部deistical運動似乎是一種幾乎必然結果，政治和宗教狀況的時間和國家。 The Renaissance had fairly swept away the later scholasticism and with it, very largely, the constructive philosophy of the Middle Ages.文藝復興時代已相當一掃而空後來士林有了它，在很大程度上，有建設性的哲學，中世紀。 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，在其公開反抗權威的天主教會，啟動了一個緩慢的革命，使所有宗教偽裝者也能參與。 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.聖經作為替代生活的聲音，教會和國家的宗教作為替代天主教會的立場，一時間，但非常心態，使他們成為被作為替代國不能在邏輯上，其餘內容與他們。 The principle of private judgment in matters of religion had not run its full course in accepting the Bible as the Word of God.原則私人判斷宗教事務沒有而言，其全部課程，在接受聖經作為上帝的話。 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.一個有利的機會，將推動其向前發展，再一次;以及從這種勉強接受，因為它給予念經它將著手一項新研究，並最終拒絕他們的要求。 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.新生活的實證科學，巨大的擴大身心的境界，如發現那些天文，地理，哲學懷疑和理性的方法笛卡爾，提倡經驗主義的培根，政治時代的變化-所有這些事情因素，在籌備和安排的一個階段，後一批評在revelational宗教可能挺身而出，發揮自己的一些成功的機會。 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.雖然首自撰的自然神論有點含蓄和間接故意，在他們攻擊的啟示，隨著革命和公民宗教信仰自由後，與蔓延的關鍵和實證精神，體現在哲學的洛克，現在時機已經成熟，為充分彩排的情況下對基督教闡述了通過建立和支派。 The wedge of private judgment had been driven into authority.楔形的私人判斷已經走向窮途權威。 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.它目前正在嘗試的殘骸發現宗教在任何形狀或形式。
The deistical tendency passed through several more or less clearly defined phases.該deistical趨勢，通過幾個較為明確的階段。 All the forces possible were mustered against its advance.所有部隊都可能被糾集其前進。 Parliaments took cognizance of it.議會認定了這一點。 Some of the productions of the deists were publicly burnt.一些製作的deists進行了公開燒毀。 The bishops and clergy of the Establishment were strenuous in resisting it.主教和神職人員的設立都是艱苦的抵禦能力。 For every pamphlet or book that a deist wrote, several "answers" were at once put before the public as antidotes.每單張或書中說，戴斯特寫道，幾名"答案" ，隨即在公眾面前，作為解毒劑。 Bishops addressed pastoral letters to their dioceses warning the faithful of the danger.主教解決農牧封信給自己的教區警告信徒的危險。 Woolston's "Moderator" provoked no less than five such pastorals from the Bishop of London.烏爾斯頓的"主持人"挑釁不得少於5次這類pastorals從主教倫敦。 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.所有這是ecclesiastically官方和尊敬的範圍為反對運動，並deists分別舉行了以一般detestation以最強烈的措詞。 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.當臨界原則和精神freethought過濾下來，以中產階層和群眾的利益，當這些男性作為烏爾斯頓和Chubb把用筆在紙，是一個完美風暴的反批評出來了。 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.作為一個問題，事實上，沒有幾個受過教育和培養的人真的當一方廣闊的耐受性，在宗教事務。 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. "機智嘲笑" ，其中厄爾的地鐵將所有測試的意思，因為布朗正確指出的，不超過都市和良好的性質。 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.但地鐵自己也決不允許他是一個戴斯特，除非是在意識中的任期是可以互換與者;赫伯特的cherbury ，迄今最培養運動代表，是指出，經認定為最溫和和最不發達國家的反對，他們向所有的教義基督教。
One phase through which deism may be said to have passed was that of a critical examination of the first principles of religion.一期通過這些自然神論可以說已經過去了，是一個關鍵考試的第一原則的宗教。 It asserted its right to perfect tolerance on the part of all men.它斷言，它有權完美的寬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是個人的權利，它的確是的，但其中一個步驟推進的原則，收到了私人的判斷。 Such representatives of deism as Toland and Collins may be taken as typical of this stage.這些代表的自然神論作為toland和Collins可作為典型的這個階段。 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.至目前為止，而關鍵的，堅持自己的權利，以完整的耐受性，它不需要，但作為一個問題，事實上，這無疑是一個，它敵視宗教。
A second phase was that in which it criticized the moral or ethical part of religious teaching.第二個階段是，在它批評道德或倫理的一部分，宗教教職。 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.在厄爾的地鐵，舉例來說，有許多值得敦促對中庸學說的將來兌現獎懲，作為制裁的道德律。 Such an attitude is obviously incompatible with the accepted teaching of the Churches.這種態度顯然是不符合公認的教學教會。 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.這個沿襲了嚴格審核的著述舊約及新約，尤其關於核查的預言，並以神奇的事件，有記錄。 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，把這項工作做好，而烏爾斯頓了他的注意，主要是後者，適用於聖經記錄的原則，提出了由布朗特在他的筆記，以" apollonius tyanæus " 。 Lastly, there was the stage in which natural religion as such was directly opposed to revealed religion.最後，有舞台，在自然宗教等，是直接反對揭示了宗教。 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"基督教舊創世紀" ，降低了，或企圖以減少，啟示，因此，使基督教聲明revelational真理不是多餘的，因為它是包含在本身的原因，還是積極有害的，因為它超越或者發生矛盾的原因。
It is thus clear that, in the main, deism is no more than an application of critical principles to religion.這可以看出，在主體，自然神論只不過是一種應用的關鍵原則，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，在看到其積極的一面，這是東西更多，因為它提供了一個替代揭示的真理，身體的道理，可以建立起來的，由無外援的努力，自然的原因。 The term deism, however, has come in the course of time to have a more specific meaning.任期自然神論，不過，已經在這個過程中的時間，有一個更具體的含義。 It is taken to signify a peculiar metaphysical doctrine supposed to have been maintained by all the deists.它是採取以顯示一種特殊的形而上的學說來一直保持著所有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，他們在一起大概作為一個準哲學學派，行政及分辨特尼特其中最重要的是關係斷言，以獲得與宇宙和上帝。 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，在這個較為特殊的推理和建設性的論斷，是舉行，以先事業面向世界，是一個個人的神。
So far the teaching is that of the theists, as contrasted with that of atheists and pantheists.到目前為止，教學，是該theists ，作為對比，結果表明，無神論者和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，進一步的，自然神論不僅區別於世界和上帝的影響及成因;它強調超越神在犧牲他的留置和他的普羅維登斯。 He is apart from the creation which He brought into being, and unconcerned as to the details of its working.他除了創造他帶進暫時麻痺，以細節，它的工作。 Having made Nature, He allows it to run its own course without interference on His part.有了性質，他允許它開辦自己的，當然沒有干擾對他的一部分。 In this point the doctrine of deism differs clearly from that of theism.在這一點中庸之道自然神論不同，顯然，從這一有神論。 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.口頭區分這兩個，這原本是可兌換的條件-自然神論，拉丁語出身，作為一個翻譯，希臘有神論-似乎已被引入英語文學所d e ists自己，以避免面額博物其中，他們被俗稱。 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.作為自然主義是修飾語一般都考慮到教學的信徒們的spinozistic哲學，以及為了所謂無神論者，自然神論似乎把教授在一次填disavowal的原則和教條，他們推翻，並以標誌過自己的立場顯然，從這一本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.這個詞似乎然而，已先受聘於法國和意大利約中的16世紀，因為它是發生在書信奉獻後綴第二卷viret的"指示基督教" （ 1563 ） ，而改革的神談起一些人士曾人稱自己是一個新的名字-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.這主要是經考慮他們的調查方法和批評的傳統基督教宗教教職，他們也到了被稱為理性，反對什麼，正如已經指出的那樣，結果外援的原因，以真理舉行信念有來自上帝通過外部啟示。 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.無論是無視這個加起來，或試圖積極反駁，並證明其毫無價值，理性是明顯的任期，他們的程序。 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."而這亦是，在十分相同的方式，對他們聲稱的自由討論，對現有生產線學說闡明的聖經教導，由教會，他們所賺取的，為自己的不低於普遍給予標題" freethinkers 。 "
There are notable distinctions and divergences among the English deists as to the whole content of truth given by reason.有顯著的區別和分歧當中英語deists至於全部內容，真理所給予的理由。 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.其中最重要的區別是，毫無疑問這是由它們被歸類為"凡人" ， "成仙" deists ;作，而許多讓步，哲學學說作為未來的生活，拒絕未來獎懲帶有一些有關剝奪了不朽的人的心靈。 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.該5條所訂定的主赫伯特的cherbury ，但是，隨著其擴展成六（和另外一個第七） ，由查爾斯布朗特，可採取-尤其是前者-因為格式專業的自然神論。 They contain the following doctrines:它們含有下列學說：
that there exists one supreme God,存在著一個至高無上的神，
who is chiefly to be worshipped;誰是首領被崇拜;
that the principal part of such worship consists in piety and virtue;這主要部分此種崇拜存在於一個虔誠和美德;
that we must repent of our sins and that, if we do so, God will pardon us;我們必須懺悔我們的罪過，並說，如果我們這樣做，上帝會赦免我們;
that there are rewards for good men and punishments for evil men both here and hereafter.有報酬的好男人和懲罰邪惡的人都在這裡與來世。
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，他雖然略有放大後，每個這些教條，打破了一分為二，增加了第七次，其中他教導我們，上帝管世界，由他的普羅維登斯。
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.這是很難被接受為一種理論，共同向deists ;一陣子，正如人們所說的，未來兌現獎懲，也不允許他們所有。 In general they rejected the miraculous element in Scripture and ecclesiastical tradition.一般來說，他們拒絕了神奇的元素，在聖經和教會的傳統。 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.他們不會承認有過一個"奇特的人" ，如猶太人或基督徒，挑出來接待的是實事求是的訊息，或選擇成為受助者的任何特別的恩典或超自然的神的恩賜。 They denied the doctrine of the Trinity and altogether refused to admit any mediatorial character in the person of Jesus Christ.他們又否認學說的三位一體，而且完全不承認有任何mediatorial性格的人的耶穌基督。 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.贖罪，這個學說的"歸罪於正義"的基督-尤其受正統，在當時-共同的命運，所有基督論的教義在其手。 And above all things and upon every occasion--but with at least one notable exception--they raised their voices against ecclesiastical authority.以上所有東西後，每一次-但至少有一個顯著的例外-他們提出他們的反對的聲音，教會權威。 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.他們從不厭煩inveighing對priestcraft在每一個形狀或形式，找到他們竟然以斷言，發現宗教是一個imposture ，一項發明的司鐸種姓制服，所以更容易管理和利用，無知的。
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.作為自然神論了它的崛起，在邏輯順序的活動，從原則斷言，在新教改革，因此，然其短期和暴力當然，在發展這些原則和結束，在哲學上的懷疑。 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.今後一個時期，它造成了一個不平凡的commotion在各界人士的思想在英國，挑起了一個非常大的，在一定意義上，有趣的論辯文學，並侵入，從最高至最低階層。 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.那麼，下跌的單位，不論是因為爭論失去了濃厚的興趣，其急性期或因為人們一般都漂流，與目前的批評，對一些新的看法，就很難說了。 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.大部分的論點的deists我們現在相當熟悉，經過現代freethought與理性主義，讓他們在公眾面前。 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.雖然尖刻，常常聰明，有時異常褻瀆了，我們打開簡陋的小本本去尋找他們最部分不合時宜的，是司空見慣，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.雖然幾位"的答复： "他們可能誘發仍然算是標準的工程的護教學，他們中的絕大多數都屬於中更理智，比一，著述過去的時代。
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.當子爵bolingbroke的作品出版死後，在1754年，甚至當，六年以前，大衛休謨的"論人類了解" ，是向廣大市民，小轟動的原因。 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的攻擊行動後，揭示了宗教的，其目的是從站在一個sensationalistic理論知識外，均作為近期作家的說法， "簡直疲倦" ，也可能他的所有犬儒主義和諷刺，任何多於持懷疑態度的蘇格蘭哲學家，換領普遍感興趣的一個爭議是，幾乎死亡。 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.該deistical爭議，可追溯至哲學的霍布斯與洛克是preeminently一個英語之一，它是向英語deists參考通常是在有問題的自然神論。 But the same or a similar movement took place in France also.但同樣或類似的運動，發生在法國也。 Says Ueberweg,說ueberweg ，
In the eighteenth century, the prevailing character of French philosophy .在十八世紀，當時的品格法語哲學。 . 。 . 。 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，反對以收到的教條和實際情況，在教會與國家，並努力的，其代表主要是針對建立一個新的理論問題和實踐哲學休息，就自然主義原則。 (Gesch. d. Philosophie, Berlin, 1901, III, 237) （ gesch.四哲學，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.男性喜歡伏爾泰，甚至功利encyclopædists ，體現了一種傾向的哲學思想，這已是非常普通的話在英格蘭結束自然神論。 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.它有著同樣的基礎上，將理論知識所提出的駱家輝，並隨後被推到一個極端的逐孔狄亞克，和一般前進的科學思想。 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.從伏爾泰的批評教會組織和神學，他unwearying襲擊後，基督教的聖經，教會，與啟示，趨勢轉向泛神論和唯物論。 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.盧梭有一種宗教的性質，取代傳統形式的啟示，並把它，因為他會帶來哲學與政治的，要的角度來看，個人主義。 Helvetius would have the moral system based upon the principle of present self-interest.愛爾維修將有道德體系的原則為基礎，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，正如在英國是合乎邏輯的發展，自然神論結束在懷疑論的休姆，所以在法國它來休息，在唯物主義的香格里拉梅特里和霍爾巴赫。
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.參考已取得了上述幾項較重要的代表，英語自然神論。 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舉作為值得注意的貢獻者，以文學和思想運動的人，其中以下簡短的速寫，可加以考慮。
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，一個當代的哲學家霍布斯的，是最了解，該deists ，並在同一時間內處理完畢，至少要提交基督教啟示破壞性的批評。 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.他是創始人一個理性形式的宗教-宗教的本質-其中的不超過渣油真理的共同所有形式的宗教陽性時，他們的鮮明特點被擱置在一邊。 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義，是總結了在5條以上。 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."他的主要貢獻deistical文學是" 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)查爾斯布朗特（ 1654至1693年）
Blount was noted as a critic of both the Old and New Testaments.布朗特與會者指出，作為一個影評人的兩老和新約。 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.他的方法攻擊後，基督教立場的特點是間接性，並採取一定的兩面派已自從來可在一定程度上與整個deistical運動。 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.說明中表示，他附在他的翻譯的apollonius計算，以削弱或摧毀科利登在神蹟的基督，其中有些其實他暗示解釋後，自然的理由，因此主張對誠信的新約聖經。 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.以類似方式，由僱用的說法，霍布斯對花葉著作權的pentateuch ，並借攻擊不可思議的事件記錄，因此，他遭到彈劾的準確性和真實性的舊約。 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.他反對絕對主義一mediatorial基督，並認為這種理論是顛覆性的真正的宗教，而有很多是虛假的，他感覺到，在傳統和積極形式的基督教把他下降到政治的發明（用於電源和容易政府）的牧師和宗教教師。 The seven articles into which Blount expanded the five articles of Lord Herbert have been noticed above.七項條款納入其中布朗特擴大了五篇文章的主赫伯特已經注意到以上。 His notes to the translation of Philostratus' "Life of Apollonius Tyanæus" were published in 1680.他的註釋翻譯家斐洛斯特拉圖斯' "的生活apollonius tyanæus "公佈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).他還寫道， "動物世界之" （ 1678-9 ） ， " religio laici " ，實際上是一個翻譯的主赫伯特的書的標題相同（ 1683 ） ，以及"簽的理由" （ 1893 ） 。
John Toland (1670-1722)約翰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 ，而原本信奉的神的啟示，並沒有反對這一學說是基督教，以先進的理性主義的立場，強烈pantheistic傾向由收走了超自然的元素，從宗教。 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.他的主要論文，在地中的說法"沒有什麼，在四福音違背常理，也高於它，並認為沒有基督教的教義，可以適當地被稱為是一個謎" ，這句話他就假設無論是違背常理的是不真實的，也不論是基於上述原因，是不可想像的。 He contended, therefore, that reason is the safe and only guide to truth, and that the Christian religion lays no claim to being mysterious.他有爭議的，因此，這個原因是安全不僅指導，以堅持解放思想，實事求是，即基督教奠定沒有自稱被神秘的。 Toland also raised questions as to the Canon of Scripture and the origins of the Church. toland也提出了問題，例如佳能的經文和起源的教會。 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.他採納了這樣的觀點，在早期教會有兩種對立的派別，自由和猶太化;和他相比一些80雜散著作與新約聖經經文，以懷疑的真實性和可靠性，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 "引起了答辯，由著名的克拉克博士，以及相當數量的書籍和小冊子出版了一駁他的教義。 The chief works for which he was responsible are--"Christianity not Mysterious" (l696); "Letters to Serena" (1704); "Pantheisticon" (1720); "Amyntor" (1699); "Nazarenus" (1718).行政長官會同工務，為他所負責的是-"基督教並不神秘的" （ l 696） ， "封信給小威" （ 1 704） ; " p antheisticon" （ 1 720） ; " a myntor" （ 1 699） ; " n azarenus" （ 1 718） 。 Antony Ashley Cooper, third Earl of Shaftesbury (1671-1713)阿松阿什利庫珀，第三厄爾的地鐵（ 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".在厄爾的地鐵，其中最流行的，高雅，華麗的這些作家，一般被歸類其中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.他本人將不會承認他是這樣的，除非是在意識中，戴斯特對比與無神論者;他的主教巴特勒說，如果他是生活在後來的年齡，當基督教更好的理解，他會是一個好基督徒。 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，在序言地鐵促成了量的說教博士whichcot （ 1698 ） ，他的"評頭論足那些在這褻瀆年齡，這不僅代表機構的說教，但即使是福音本身，而我們的神聖的宗教，是一個詐騙" 。 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"的幾封信寫的一個崇高的主一名年輕男子在大學" （ 1716 ） ，其中他表演非常真實的方面多為理論與實踐的基督教。 But the "Characteristics of Men, Matters, Opinions, and Times" (1711-1723) gives clear evidence of Shaftesbury's deistical tendencies.但是， "特徵的男人，事項，意見和時代" （ 1711至1723年）給出了明確的證據顯示地鐵的deistical傾向。 It contains frequent criticisms of Christian doctrines, the Scriptures, and revelation.它包含經常批評基督教教義，經文與啟示。 He contends that this last is not only useless but positively mischievous, on account of its doctrine of rewards and punishments.他認為，最後這不僅是無用的，但積極的惡作劇，就考慮到它的教義兌現獎懲。 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構成一個符合我們的情，以我們的自然意識的崇高和美好，我們的天然的估計價值，男的東西。 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，他斷言，與布朗特，僅水果一項計劃，對部分神職人員，以保障他們自身的擴張和提高他們的權力。 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.這樣的專業，這是難以調和的，他聲明說，他堅持以理論和奧秘的宗教，但是這顯然是鑑於這一事實，即他同意特有的政治宗教觀點的霍布斯。 Whatever the absolute power of the State sanctions is good; the opposite is bad.無論絕對權力的國家實施制裁是好的，相反，是壞。 To oppose one's private religious convictions to the religion sanctioned by the State is of the nature of a revolutionary act.反對一個人的私人宗教信念的宗教制裁的國家是何種性質的一個革命性的行為。 To accept the established state religion is the duty of the citizen.接受既定的國家，宗教是有責任的公民。 Shaftesbury's more important contributions to this literature are the "Characteristics" and the "Several Letters", mentioned above.地鐵的更重要的貢獻，這是文學的"特色"和"的幾封信" ，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".柯林斯造成相當轟動，由出版（ 1713年） ，他的"話語的自由思想，是由崛起與發展的一個教派call'd freethinkers " 。 He had previously conducted an argument against the immateriality and immortality of the soul and against human liberty.他先前曾進行了一項論點對非物質和不朽的靈魂和對人類自由的。 In this he had been answered by Dr. Samuel Clarke.在此，他已回答了博士塞繆爾克拉克。 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. "話語"的主張偏見和不受約束的詢問時，堅稱有權的人的原因，研究和解釋的啟示，並試圖表現出不確定性的預言和新約聖經的紀錄。 In another work Collins puts forth an argument to prove the Christian religion false, though he does not expressly draw the conclusion indicated.在另一項工作，柯林斯提出一個論點，以證明基督教假的，雖然他並沒有明確得出這樣的結論表示。 He asserts that Christianity is dependent upon Judaism, and that its proof is the fulfilment of the prophetic utterances contained in the Old Testament.他斷言，基督教是取決於猶太教，其證據是履行該先知性話語包含在舊約。 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.然後，他的收益指出，所有這些預言性話語是寓言性質，而且不能被認為是提供一個真正的證明真理，它的活動。 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.他進一步指出，這一構想的彌賽亞其中猶太人是近年來增長面前的時候，基督，並希伯來人可能源自他們的許多神學思想的，由它們與其他民族，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.尤其是當他的著作就預言遭到襲擊，他極力貶低這本書的丹尼爾。 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"). "話語上的理由，原因和基督教的宗教" （ 1724 ）中提出的所謂大量的答案，主要其中包括那些主教richfield博士，錢德勒（ "辯護的基督教從預言舊約" ） ，博士和黃鼎（以下簡稱"使用和意圖的預言" ） 。 It was in Collins' "Scheme of Literal Prophecy" that the antiquity and authority of the Book of Daniel were discussed.這是在柯林斯的"計劃的字面讖" ，古物和權威性，這本書的丹尼爾進行了討論。 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". "讖言是一個創紀錄的過去和當代事件，而不是一個預知的未來，但"計劃" ，是弱者，儘管它回答了一個以上的影評人，它並不能說是已經加入很多重話語" 。 Altogether Collins' attacks upon prophecy were considered to be of so serious a nature that they called forth no less than thirty-five replies.總共柯林斯攻擊的預言已被視為獲得這麼嚴重，性質，他們提出了所謂的不低於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，可認為以下注意到，作為事關特別籲請主題自然神論： "徵文關於使用理由，在神學" （ 1707 ） ， "話語的自由思想" （ 1713年） ， "論的理由和原因基督宗教" （ 1724 ） ; "計劃的字面預言認為是" （ 1727 ） 。
Thomas Woolston (1669-1733)托馬斯烏爾斯頓（ 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".烏爾斯頓目前看來，作為一名主持人，在激烈的爭論，這正與柯林斯和他的批評者與他的"主持人之間的一個異教徒和叛教者" 。 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預言，舊約直到仍然沒有他們，所以烏爾斯頓試圖allegorize遠離神蹟的基督。 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，六個話語上的奇蹟我們的主出來可分為三個部分，其中烏爾斯頓還宣稱，他所具有的非凡的暴力語言和褻瀆這只能歸因於一個瘋子，即神蹟的基督，當在字面和歷史意義上說，都是虛假的，荒謬的，也是無中生有。 They must therefore, he urges, be received in a mystical and allegorical sense.他們必須，因此，他敦促，收到一個神秘和寓言常識。 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，他辯稱，在很大篇幅對奇蹟復活從死裡復活造成的救世主，對復活的基督自己。 The Bishop of London issued five pastoral letters against him, and many ecclesiastics wrote in refutation of his work.主教倫敦發出五牧區信反對他，和許多ecclesiastics寫道駁斥他的工作。 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學說是" tryal的證人" （ 1729 ）博士黃鼎。 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，烏爾斯頓出版的"辯護他的話語對主教的倫敦和聖大衛的" ，是一個極弱的生產。
Matthew Tindal (1657-1733)馬修tindal （ 1657至1733年）
Tindal gave to the controversy the work that soon became known as the "Deists' Bible". tindal了有關爭論的工作，很快就成了被稱為" deists '聖經"的。 His "Christianity as Old as the Creation" was published in his extreme old age in 1730.他的"基督教舊創世紀" ，是發表在他的極端老人在17時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.作為其子標題所示，它的目的主要是為了顯示福音的是，沒有一個多再版的自然法則。 This it undertakes to make plain by eviscerating the Christian religion of all that is not a mere statement of natural religion.這個它承擔，使平原eviscerating基督教所有這不是一個單純的聲明自然宗教。 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.對外啟示是被宣布為不必要的和沒有用的，確實是不可能的，而且無論是新與舊的見證，充滿對立和矛盾。 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.這項工作所採取的一個重大打擊後的傳統立場，基督教在英國，由於是明證敵對的批評，這一次挑起的。 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.主教在倫敦發表了一份田園; waterland ，法律，科尼比爾，和其他人回答，科尼比爾的"防務" ，創造了相當一陣時間。 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" ，基督教的歷史一樣創造"之際，撰寫巴特勒的著名的"類比" 。
Thomas Morgan (d. 1743)托馬斯摩根（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.摩根使得專業的基督教，有用的啟示等，而批評，並在同一時間內拒絕為revelational舊約歷史，既作為其友好人士和其敘述事實的真相。 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.他的進步的理論認為，猶太人的"遷就"的真相，甚至到目前為止，以延長這種"通融" ，以使徒和以基督為好。 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.他交代了原產地的教會是類似當年的toland ，因為他掌握著兩個要素，猶太化和自由，已導致融合。 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"道德哲學家之間的對話philalethes ，是一個基督教戴斯特，並theophanes ，是一個基督教的猶太人" （ 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".這是回答查普曼博士，他們的答复中提出了所謂的防衛上的一部分，摩根在"道德哲學家，或更遠的平反，道德真理與理性" 。
Thomas Chubb (1679-1746)丘博托馬斯（ 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貧窮的基礎教育，是由貿易手套決策者和烏桕-錢德勒-是最p l ebeian代表自然神論。 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"的話語有關理由" ，他在其中disavows他打算在反對或啟示事業服務的不忠。 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"真正的福音的耶穌基督" ，其中lechler看見"的一個重要時刻，在歷史發展的自然神論" ，宣布基督教作為一個生命，而不是作為一個集理論的真理。 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，正因為如此丘博對待它，在他的工作。 In his posthumous works a sceptical advance is made.在他追授工程質疑提前了。 These were published in 1748, and after the "Remarks on the Scriptures" contain the author's "Farewel to His Readers".這些都是發表在1748年，之後"的言論就念經" ，包含了作者的" farewel向他的讀者" 。 This "Farewel" embraces a number of tracts on various religious subjects.這個" farewel "包含了一些傳單上的各種宗教科目。 A marked tendency to scepticism regarding a particular providence pervades them.顯著的趨勢持懷疑態度，對於某一特定普羅維登斯無孔不入。 The efficacy of prayer, as well as the future state, is called in question.功效祈禱，以及為將來的國家，是所謂的問題。 Arguments are urged against prophecy and miracle.論點是呼籲對預言與奇蹟。 There are fifty pages devoted to those against the Resurrection alone.有50頁專門討論，贊成與反對的復活。 Finally, Christ is presented as a mere man, who founded a religious sect among the Jews.最後，基督是作為一個純粹的男子，創立了教派之間的猶太人。 Chubb published also "The Supremacy of the Father" (1715) and "Tracts" (1730). Chubb的出版也是"至高無上的父親" （ 1715年）和"塊" （ 1730 ） 。 He is also responsible for the sentiments of "The Case of Deism Fairly Stated", an anonymous tract which he revised.他還負責為民情"的情況下自然神論公允" ，一個匿名道，其中他反复修改。 Henry St. John, Viscount Bolingbroke (1678-1751)亨利聖約翰，子爵bolingbroke （ 1678至1751年）
Viscount Bolingbroke belongs to the deists chiefly by reason of his posthumous works.子爵bolingbroke屬於整個deists主要是因為他追授工程。 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.他們是ponderously玩世不恭在風格上和一般沉悶無趣的，其中載有論據反對真理與價值的聖經歷史，並且聲稱基督教是一種制度，右腳後未予通過狡猾的神職人員，以進一步達到自己目的的。
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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