WITH THE

FREETHINKERS.

EDITED BY 'ICONOCLAST,' ANTHONY COLLINS, & JOHN WATTS.

No. 22.]

Saturday, August 15, 1857.

JOSEPH BARKER.

[Price 1d.

In any work, purporting to be a record of Freethinkers, the name of Joseph Barker cannot be omitted. We find in him, from the commencement of his public life till the present time, an ardent desire for, and a determination to achieve, freedom of thought and expression on all subjects appertaining to theology, politics, and sociology. Possessing a vigorous intellect, a constitution naturally strong, great oratorical ability, and an unrivalled command of the Saxon language, he has made himself a power among each party with whom the transitionary state of his mind has brought him in contact. It is seldom we find men, with equal boldness, when once connected with Wesleyan Methodism, rising superior in thought to its narrow, selfish, dogmatic, unnatural, and humiliating views, and claiming for human nature a more dignified and exalted position; gradually advancing to Unitarianism; ultimately to land safely on the shore of Materialism. Joseph Barker has passed, amid persecution and privation, through these different phases of theology, to arrive at 'infidelity,' to be, he states, a better, wiser, and happier man. In his autobiography, we read that he was born at Bramley, an old country town in the West Riding of Yorkshire, in 1806, the day of his birth being forgotten. His parents, and his ancestors, so far as is known of them, were of humble means. His grandfather was addicted to drinking freely of those beverages which meet with so much opposition from Mr. Barker himself. His aunt also was unfortunate, having married a man who was a minister, a drunkard, and a cock-fighter. His parents appear to have been uneducated and pious; belonging to the old school of Methodists, those who look on this life merely as a state of trial and probation; always looking forward to enjoy their mansion in the skies-the house not made with hands eternal in the heavens, thinking nothing

Worth a thought beneath,

But how they may escape the death
That never, never dies.

Although living in this world, they were not of it. It was, to them, all vanity and vexation of spirit. They attended their chapel, their love-feasts, their class meetings, their prayer meetings, and their revival meetings, where they would lament over the wickedness and depravity of human nature, where they would speak their experience,' tell of their temptations, pray for the conversion of the world, and sing their hymns, such as the following, which was a favourite with Mr. Barker's father:

"Refining fire, go through my heart,
Illuminate my soul;

Scatter thy life through every part,
And sanctify the whole.'

[Published Fortnightly.)

Such being the character of Mr. Barker's parents, it is no wonder that he was brought up' under the same influence, with the sams false notions of life, of humanity, and of the world; and we cannot prize too highly the man who had the industry to investigate, the ability to discern, and the courage to expose the falsity of such doctrines and the disastrous effects of such teaching.

In the extracts we shall give from Mr. Barker's works will be found that simplicity of style and force of argument peculiar to himself. The first extract we take shows the falsity of the orthodox doctrine of the total depravity of human nature:

'On looking back on the earlier periods of my life, I first see proofs that the orthodox doctrine of original sin, or of natural, total depravity, is a falsehood. I was not born totally depraved. I never recollect the time, since I began to think and feel at all, when I had not good thoughts, and good feelings. I never recollect the time since I began to think and feel at all, when I had not many good thoughts, and strong inclinations to goodness. So far was my heart from being utterly depraved or hardened, that I sympathised, even in my childhood, with the humblest of God's creatures, and was filled to overflowing with sorrow at the sight of distress. I recollect one Sunday, while I was searching about for something in one of the windows up-stairs, I found a butterfly that had been starved to death, as I supposed. When I laid hold of it, it crumbled to pieces. My feelings were such at the thought of the poor butterfly's sufferings, that I wept. And for all that day I could scarcely open my lips to say a word to any one, without bursting into tears......And I recollect well what a struggle I had when I first told a lie. A school in the neighbourhood had a feast, ours had not, so I played the truant, after a serious struggle, to have an opportunity of seeing the scholars walk. I had a miserable afternoon; for I felt I was doing wrong, and I was afraid lest my mother should find me out. My sister found me out and told my mother, but my mother was loth to believe her till she had asked me myself. When I went home my mother asked me if I had been to school, and I said yes, and my mother, as she had never found me out in a lie before, believed me. But I was sadly distressed after, when I thought of what I had done. That lie caused me days of remorse, and my sufferings were all the severer in consequence of my mother having so readily believed what I said.'

The unhappy and unnatural effects of theology on the minds of earnest, truth-seeking men-the total prostration of manly dignity, the perversion of the mental faculties, and the debasement of human nature, is truly stated by Mr. Barker, in the following extract:

'I also recollect being very much troubled with dreadful and indescribably awful dreams, and for several months during certain parts of the year I was accustomed to rise during my sleep, and walk about the house in a state of sleep for hours together. I say in a state of sleep: but I cannot exactly describe the state in which I was. It was not perfect sleep, and yet I was not properly awake. My eyes were open, and I saw, as far as I can remember, the things around me, and I could hear what was said to me. But neither what saw nor what I heard seemed to have power to penetrate far enough into my soul to awake me properly. During those occasions, I was frequently very unhappy, dreadfully unhappy most horribly miserable. Sometimes I fancied I had been doing something wrong, and my fancied offence seemed horrible beyond all expression, and alarmed and overwhelmed me with unutterable terrors

and distresses. On one occasion I fancied that both I and my father had been doing something wrong, and this seemed most horrible and distressing of all; and as I wandered about in my mysterious state, I howled most piteously, and cried and wept as if my heart would break. I never recollect being roused from that dismal state while I was walking about the house, except twice. Once was when I struck my shins violently against the edge of a large earthenware bowl and hurt myself sadly; and another was when I was attempting to go up the chimney: I put my foot upon the fire and burnt myself, and that awoke me. I suffered in this way for several years. After I went to bed at night I soon fell asleep, and slept perhaps an hour or nearly two. I should then begin to cry, or moan, or howl, and at times to sing. One night I sang a whole hymn of eight verses through; the hymn in Wesley's Hymn Book, beginning

'With glorious clouds encompassed round,
Whom angels dimly see,

Will the unsearchable be found

Or God appear to me?'

Few persons who have not attended the 'class-meetings' of the Wesleyan Methodists can form an adequate idea of the stereotyped phrases and absurd sayings indulged in by those who speak their experience,' etc., at those meetings. Certain sentences are learned, and uttered indiscriminately, without reference to time, place, or other conditions. Mr. Barker, after speaking of the recklessness of speech thus indulged in, says:—

In many cases this false way of speaking is the result of mere thoughtlessness perhaps, or of ignorance, joined with the notion that it is their duty to pray, or to say something in public. The parties have no intention to deceive: but being called on to speak, or invited to pray, they begin, and catch hold of such words as they can find, whether right or wrong, whether true or false. And their words are oftener foolish or false, than wise or true. Their talk is at times most foolish and ridiculous. I will give an example or two. It is customary for people, when praying for preachers, to say, "Lord, bless thy servants when they stand up to declare thy word: be thou mouth, matter, and wisdom to them." This has some meaning in it when offered in reference to a preacher, especially a preacher about to preach. In other cases it would be most foolish and ridiculous. Yet I once heard a person in a prayer-meeting at Chester use this same form of expression in behalf of the sick and the dying. “O Lord,” said he, “bless the sick and the afflicted, and those that are in the article of death; be thou mouth, matter, and wisdom to them." At another prayer-meeting at Chester, on a Friday evening, one of the leaders gave out the following lines:

"Another six days' work is done;
Another Sabbath is begun," etc.

I once heard a woman say in class, "I do thank God that he ever gave me a desire to seek that death that never, never dies."

9

Soon after Mr. Barker became 'religious' and attended his class-meetings, he awaited the assumed 'call' to preach the gospel. Accordingly, having received the call,' he became a Methodist preacher, belonging to the Old Connexion, the New Connexion, and then advancing to Unitarianism, ultimately arriving at the climax of Freethought, in which cause he is now so distinguished an advocate. While a Methodist preacher, he was induced by a neighbour, an Atheist, to read Carlile's Republican.' We can readily understand why Christians are taught not to read ‘infidel' works. The

effect the Republican' produced on Mr. Barker's mind would be augmented, did those Christians investigate what they so often ignorantly denounce, In reference to the Republican,' Mr. Barker says:

'I was very much struck in reading some portions of the work [Carlile's], and agitated and shaken by its arguments on some points. The object of many of its articles was to prove Christianity irrational and false. The principal doctrines which it assailed were such as the trinity-the common notion about the fall of man, and its effects upon the human race-the Calvinistic notions of eternal, universal, and absolute predestination, unconditional election and reprobation-the Calvinistic notion of God's sovereignty or partiality-the utter depravation of every human being born into the world, and yet the obligation of those utterly depraved beings to steer clear of all evil, and to do all that is right and good, on pain of eternal damnation. The doctrine of satisfaction to justice, also, was assailed, and the doctrine of the immateriality of the human soul, and the notion that because it is immaterial, it must, as a consequence, be immortal......... The consequence was, that my mind was thrown into a state of doubt and suspense. I cannot say that I doubted the truth of the Christian religion cxactly, but still I doubted the truth of certain doctrines which I had been taught to regard as parts of that religion. I can hardly describe the doubts I had. I neither saw clearly that those doctrines to which he objected were no part of the Christian religion, nor could I see any way by which these doctrines could be defended and proved to be rational and true. One thing began to seem almost certain, either that Christianity was not true, or that those doctrines, as generally laid down, were no parts of the Christian religion. This led to investigation. I was wishful to ascertain whether those doctrines which were assailed as irrational, were parts of Christianity or not. I began to converse on the subject with one of my religious companions, and I began to read on the subject as I had opportunity. My companion was rather troubled and alarmed at the doubts that I expressed with respect to the correctness of some of the common doctrines of what was considered orthodoxy; still, what I had said had some influence on his mind, for he told me shortly after, that he wished he had never heard my doubts, for what I had said had spoiled some of his best sermons; he would never be able to preach them with comfort more.........During my residence in that [Newcastle] circuit, my views on many subjects became anti-methodistical to a very great extent indeed. I now no longer held the prevailing views with respect to the nature of Justifying Faith, the Witness of the Spirit, Regeneration, Sanctification, and the like. In reading Wesley's works, I was astonished at the great number of unmeaning and inconsistent passages which I met with. In many of his views I perfectly agreed with him, but with a vast amount of what he said on other subjects, I could not help but disagree.........About this time, finding that there was little likelihood that I should be tolerated in the New Connexion unless I could allow my mind to be enslaved, and feeling that I should be obliged sooner or later to break loose from Methodistical restraint, and speak and act with freedom, I thought of visiting Mr. Turner, the Unitarian minister of Newcastle, and seeking an interview with him. I had heard something to the effect that Unitarians were great lovers of freedom-that they did not bind their ministers and members by any human creeds, but left them at liberty to investigate the whole system of Christianity thoroughly, and to judge as to what were its doctrines and duties for themselves, and to preach what they believed to be true without restraint and persecution, and I thought if this was the case, they must be a very happy people. But from other things

which I had heard respecting them, I was led to regard them with something of horror-to look on them as persons who trifled with Scripture authority, as persons who had rushed from the extremes of false orthodoxy into the extremes of infidelity. I was in consequence prevented from visiting Mr. Turner, and I remained in comparative ignorance of the Unitarian body, in ignorance both of their principles and of their character, still shut up in the dungeons of orthodox slavery.'

"The dungeons of orthodox slavery' did not long contain Mr. Barker; for he afterwards became better acquainted with the Unitarians, and formed one of their most energetic preachers. But Unitarianism, appearing to him at first true in its doctrine and free in its advocacy, shortly became insufficient for the cravings of his mind; and, at length, he found himself outside all the churches. The Bible, which at one period of his life seemed to him a perfect revelation from 'God,' now appeared only the production of erring and half-informed men; and having a thorough knowledge of its contents, he resolved to employ the remainder of his life in confuting the false notions of its divine authority.' America presenting a congenial residence, he resolved to visit that country and purchase some land, upon which he might occupy his leisure from lecturing and writing. Having settled in the country, he considered something should be said on the Bible. Accordingly, in November, 1852, a Bible Convention was held at Salem, Mr. Barker being appointed President. We extract the following from his speech, as illustrating the uncertainty of the Bible translations, the character of the translators, and the nature of the manuscripts from which the translations are made:

We say, that the Bible bears on its very face the marks of human imperfection and error. This is true of every Bible in existence. We will begin with the Bible in common use, and what do we find? The title-page tells us it is a translation from the original tongues, by the special command of one of the kings of England. Does any one pretend that the translators were infallible-men above the possibility of error? Nothing of the kind. Even those who contend that the original writers of the Bible were infallible, do not pretend that the king's translators were so. The sects and priesthoods themselves show that they regard the common translation as imperfect. They all take the liberty to alter it. They alter it in thousands and tens of thousands of places. Nothing is more common than for theological disputants to appeal from the common translation of the Bible to what they call the original Greek and Hebrew. Every commentator takes the same liberty. The leaders of the sects and priesthoods of the day have testified their belief that the Bibles in common use are imperfect and erroneous by making new translations. There is scarcely an English sect or priesthood of any note in existence that has not produced a new translation of the Scriptures. John Wesley translated both the Old and New Testament. His translation of the New Testament continues to be used in the Methodist body to this day. Adam Clarke, in his Commentary,' translates afresh almost every important passage in the book. Many passages he translates in such a way as to give them meanings quite contrary to the meaning given them in the common Bible. Richard Watson, a Methodist preacher, commenced a new translation of the Bible. Dr. Boothroyd, a Congregationalist minister of England, published another translation. Dr. Conquest, a layman of the same denomination, published another, in which he says he made twenty thousand emendations, or improvements. He must, therefore, have thought that the common Bible had twenty thousand imperfections or errors. Mr. Belsham, and other