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es of their profession? A third finds delight In collecting and repeating accounts of wars and massacres, of tumults and insurrections, excited in almost every age of the Christian era by religious zeal; as though the vices of Christians were parts of Christianity; intolerance and extirpation precepts of the Gospel; or, as if its spirit could be judged of from the counsels of princes, the intrigues of statesmen, the pretences of malice and ambition, or the unauthorized cruelties of some gloomy and virulent superstition. By a fourth, the succession and variety of popular religions; the vicissitudes with which sects and tenets have flourished and decayed; the zeal with which they were once supported, the negligence with which they are now remembered; the little share which reason and argument appear to have had in framing the creed, or regulating the religious conduct, of the multitude; the indifference and submission with which the religion of the state is generally received by the common people; the caprice and vehemence with which it is sometimes opposed; the frenzy with which men have been brought to contend for opinions and ceremonies, of which they knew neither the proof, the meaning, nor the original: lastly, the equal and undoubting confidence with which we hear the doctrines of Christ or of Confucius, the law of Moses or of Mahomet, the Bible, the Koran, or the Shaster, maintained or anathematized, taught or abjured, revered or derided, according as we live on this or on that side of a river; keep within or step over the boundaries of a state; or even in the same country, and by the same people, so often as the event of a battle, or the issue of a negotiation, delivers them to the dominion of a new master ;points, I say, of this sort are exhibited to the public attention, as so many arguments against the truth of the Christian religion;-and with success. For these topics being brought together, and set off with some aggravation of circumstances, and with a vivacity of style and description familiar enough to the writings and conversation of freethinkers, insensibly lead the imagination into a habit of classing Christianity with the delusions that have taken possession, by turns, of the public

belief; and of regarding it as what the scoffers of our faith represent it to be, the superstition of the day. But is this to deal honestly by the subject, or with the world? May not the same things be said, may not the same prejudices be excited, by these representations, whether Christianity be true or false, or by whatever proofs its truth be attested? May not truth as well as falsehood be taken upon credit? May not a religion be founded upon evidence accessible and satisfactory to every mind competent to the inquiry, which yet, by the greatest part of its professors, is received upon authority?

But if the matter of these objections be reprehensible, as calculated to produce an effect upon the reader beyond what their real weight and place in the argument deserve, still more shall we discover of management and disingenuousness in the form under which they are dispersed among the public. Infidelity is served up in every shape that is likely to allure, surprise, or beguile, the imagination; in ta fable, a tale, a novel, a poem; in interspersed and broken hints, remote and oblique surmises; in books of travels, of philosophy, of natural history; in a word, in any form rather than the right one, that of a professed and regular disquisition. And because the coarse buffoonery, and broad laugh, of the old and rude adversaries of the Christian faith, would offend the taste, perhaps, rather than the virtue, of this cultivated age, a graver irony, a more skilful and delicate banter, is substituted in their place. An eloquent historian, beside his more direct, and therefore fairer, attacks upon the credibility of evangelic story, has contrived to weave into his narration one continued sneer upon the cause of Christianity, and upon the writings and characters of its ancient patrons. The knowledge which this author possesses of the frame and conduct of the human mind, must have led him to observe, that such attacks do their execution without inquiry. Who can refute a sneer? Who can compute the number, much less, one by one, scrutinize the justice, of those disparaging insinuations which crowd the pages of this elaborate history? What reader suspends his curiosity, or calls off his atten

tion from the principal narrative, to examine references, to search into the foundation, or to weigh the reason, propriety, and force, of every transient sarcasm, and sly allusion, by which the Christian testimony is depreciated and traduced; and by which, nevertheless, he may find his persuasion afterward unsettled and perplexed?

But the enemies of Christianity have pursued her with poisoned arrows. Obscenity itself is made the vehicle of infidelity. The awful doctrines, if we be not permitted to call them the sacred truths, i of our religion, together with all the adjuncts and appendages of its worship and external profession, have been sometimes impudently profaned by an unnatural conjunction with impure and lascivious images. The fondness for ridicule is almost universal; and ridicule to many minds is never so irresistible, as when seasoned with obscenity, and employed upon religion. But in proportion as these noxious principles take hold of the imagination they infatuate the judgment; for trains of ludicrous and unchaste associations adhering to every sentiment and mention of religion, render the mind indisposed to receive either conviction from its evidence, or impressions from its authority.And this effect being exerted upon the sensitive part of our frame, is altogether independent of argument, proof, or reason; is as formidable to a true religion, as to a false one; to a well-grounded faith, as to a chimerical mythology, or fabulous tradition. Neither, let it be observed, is the crime or danger less, because impure ideas are exhibited under a veil, in covert and chastised language.

Seriousness is not constraint of thought; nor levity, freedom. Every mind which wishes the advancement of truth and knowledge, in the most important of all human researches, must abhor this licentiousness, as violating no less the laws of rea soning than the rights of decency. There is but one description of men, to whose principles it ought to be tolerable; I mean that class of reasoners who can see little in Christianity even supposing it to be true. To such adversaries we address this reflection:-Had Jesus Christ delivered no other de

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Claration than the following, " The hour is coming, in the which all that are in the grave shall hear his voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation;"-he had pronounced a message of inestimable importance, and well worthy of that splendid apparatus of prophecy and miracles with which his mission was introduced, and attested; a message in which the wisest of mankind would rejoice to find an answer to their doubts, and rest to their inquiries. It is idle to say, that a future state had been discovered already :-it had been discovered, as the Copernican system was;-it was one guess among many. He alone discovers, who proves; and no man can prove this point, but the teacher who testifies by miracles that his doctrine comes from God.




Of the origin of civil government.

GOVERNMENT, at first, was either patriarchal or military that of a parent over his family, or of a commander over his fellow-warriors.

1. Paternal authority, and the order of domestic life, supplied the foundation of civil government.— Did mankind spring out of the earth mature and independent, it would be found perhaps impossible to introduce subjection and subordination among them but the condition of human infancy prepares men for society, by combining individuals into small communities, and by placing them from the beginning, under direction and control. A family contains the rudiments of an empire. The authority of one over many, and the disposition to govern and to be governed, are in this way incidental to the very

nature, and coeval no doubt with the existence, of the human species.

Moreover, the constitution of families not only assists the formation of civil government, by the dispositions which it generates, but also furnishes the first steps of the process by which empires have been actually reared. A parent would retain considerable part of his authority after his children were grown up, and had formed families of their own. The obedience of which they remembered not the beginning, would be considered as natural; and would scarcely, during the parent's life, be en tirely or abruptly withdrawn. Here then we see the second stage in the progress of dominion. The first was, that of a parent over his young children; this. that of an ancestor presiding over his adult de scendants.

Although the original progenitor was the centre of union to his posterity, yet it is not probable that the association would be immediately or altogether dissolved by his death. Connected by habits of in tercourse and affection, and by some common rights, necessities, and interests, they would consider themselves as allied to each other in a nearer de gree than to the rest of the species. Almost all would be sensible of an inclination to continue in the society in which they had been brought up and experiencing, as they soon would do, many in conveniences from the absence of that authority which their common ancestor exercised, especially in deciding their disputes, and directing their ope rations in matters in which it was necessary to act in conjunction, they might be induced to supply his place by a formal choice of a successor; or rather might willingly, and almost imperceptibly, transfer their obedience to some one of the family, who by his age or services, or by the part he possessed the direction of their affairs during the lifetime of the parent, had already taught them to respect his advice, or attend to his commands; or, lastly, the prospect of these inconveniences might prompt the first ancestor to appoint a successor; and his posterity from the same motive, united with an ha bitual deference to the ancestor's authority, might receive the appointment with submission. Here

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