date

1 Sept 1811 Jug. Util. B.II
1 Sept 1811

Jug. Util.

B.II. Under Revelation

Ch.4. Mischief 4. Forcing pain.

2

Among Christians this /costly/ mode of purchasing favour at the hands of an almighty being to whom if he had benevolence equal to that which falls to the share of the least benevolent /among/ of his creatures /human subjects/ it would be /a source/ matter of [...?] and horror rather than of satisfaction, seems /out of date/ no longer in vogue. For /the display of/ merit in this shape for the display of merit even the occasion is wanting. /As to persecution/ In vain would persecution be counted where persecutors are not to be found. As to conversion, labourers in this vineyard are not altogether wanting, but some time or other the process is not found at present to be attended with that part /those mortal parts/ of life with which at some time it was encompassed /environed/.

At present, abandoned by Christians /given up by the followers of Jesus/, the system /process/ of self torment, with whatsoever merit may be found /belong to it/ adhering to it, seems relinquished to Mahommetans and Hindos to the followers of Mahomet and the votaries of Bramah.

But not the Flagellants.

4.

An obstacle to martyrdom is that there are no adequate persecutions.

Of conversion the operation is not unexampled: but to that purpose few instances adequate to and that of martyrdom in any shape voluntarily [...?] are not to be found.

5.

Abandoned by Christianity the value of the duty or meritoriousness of self-torment is left to Mahommetans and Hindos.
Similar Items
  • Title: [[807-198 ] 4 Sept. 1811 B 4]
    Description: [807-198 ]

    4 Sept. 1811 B

    4

    Jug. Util. B.II. Under Revelat n. Ch.6. Mischief. A Forcing men to embrace pain.

    Part V. Verity apart

    1.

    Mischief 3. Forcing men to embrace pain.

    The notion that self torment in matter of duty or merit seems pretty much out of date under protestantism, always under Catholicism, now. p.1.

    2.

    To submitt to physical evil rather than be accessary to moral or religious; yes, in this there may be merit: but not in taking it upon one's self for its own sake not thereby to please a bring of infinite benevolence. p.1.

    3.

    Pains of martyrdom yes. But martyrdom is a means to an end. viz. either saving one's self from abjuring what is thought religious truth or causing others to embrace it. p.1.

    4.

    An obstacle to martyrdom is that there are no adequate persecutions.

    Of Conversions the operation is not unexampled but to that purpose instances of pain adequate to that of martyrdom in any shape voluntarily sustained are not to be found. p.2.

    5.

    Abandoned by Christians the notion of the duty or meritoriousness of self torment is less to Mahometans and Hindoos. p.2.
  • Title: [31 August 1814 [...?] Jug. Util.]
    Description: 31 August 1814 [...?]

    Jug. Util.

    B.II. Under Revelation

    Ch.4. Mischief 4. Forcing Pain.

    1

    Duty or merit make no difference when the effect is produced sole difference the extent of the effect.

     Look out for [...?] is designed exemplification.

    Ch.4. Mischief 4th /or 3rd/ Forcing man to embrace pain /compelling/ /[...?] men/ /self-torment/

    The notion by which in the shape in which it is productive of positive pain self-torment is constituted matter of merit or of duty does not in any part of the geographical field of Christianity /Christian dominion/ appear to be much in fashion. Under Protestantism it has never been. Under Catholicism it has ceased to be.

    To submitt to physical pain rather than be accessory /contributory/ to the production of psychological evil—moral or religious, and thence for the sake of avoiding and preventing so much of and in that shape, yes: but not simply and for its own sake. Not for the /clearer/ hope of recommending ones self to the favour of an infinitely benevolent as well as omnipotent being, and thus at the expense and endurable degree of pain producing in a chance of an exemption from unendurable ones.

    Pains of martyrdom, yes. In the voluntary acceptance and thus for self-infliction of pain on those occasions there was whether fulfillment duty or no there was more than fulfillment of duty than was merit. But on those occasions pain was courted /embraced/ not for its own sake, but /in the character of/ as a means leading towards an ulterior end: the saving a man from the obligation of abjuring /the doctrine of Jesus/ Christianity or the hope /endeavour/ to give extent to it: the saving a man's self from acts of disobedience towards God, or the [...?] of other men within the pale of his obedience.

    1.

    Mischief 3. Forcing man to embrace pain. The notion that self-torment is matter of duty or merit seems pretty much out of date, under Protestantism always, under Catholicism now.

    2.

    To submitt to physical evil rather than be accessory to merit or religion; yes in this there may be merit: but not in taking it upon man's self for its own sake not thereby to please a being of infinite benevolence.

    3.

    Pains of martyrdom yes. But martyrdom is a means to an end viz either saving one self from abjuring what is thought religious truth, or causing others to embrace it.
  • Title: [2 Sept 1811 Jug. Util. 5]
    Description: 2 Sept 1811

    Jug. Util.

    5

    B.II.

    Ch. 6 Mischief Tolling pleasure

    5

    Taking the matter in the lump as nature gave it birth, pleasure [...?] produce transient sensation and permanent fruit together, to render abstinence from it a matter of obligation—universal obligation was found unadvisable: it was not only inconsistent with the preservation of the species; (a result of which if taken by itself considering how corrupt that species was and is the mischief would not have been great;) but it would have been inconsistent with the great object of creation the providing of victims for the gratification of the insatiable malevolence of the all benevolent being /creator,/ in this life and the life to come, if nothing were begotten, nothing would be born: and, if nothing were born, there would be nothing to torment.

    Next to the making it matter of obligation was the making it matter of merit: matter of obligation, it would have been such to all: matter of merit it were reward for the chosen few.

    7.

    Ascetic reason for not proscribing sexual pleasure: without it there would have been nothing for almighty benevolence to torment: extinction of the species in other respects no less: but to be tormented in this and the next world a man must have existed in this. ( [...?]?)