ftian, but are not regarded by a Freethinker.

It is not only a clear point, that a Chriftian breaks through ftronger engagements whenever he furrenders himfelf to commit a criminal action, and is ftung with a sharper remorfe after it, than a Free-thinker; but it fhould even feem that a man who believes no future ftate, would act a foolish part in being thoroughly honest. For what reafon is there why fuch a one fhould poftpone his own private intereft or pleasure to the doing his duty? If a Chriftian foregoes fome prefent advantage for the fake of his confcience, he acts accountably, because it is with the view of gaining some greater future good. But he that, having no fuch view, fhould yet confcientiously deny himself a prefent good in any incident where he may fave appearances, is altogether as ftupid as he that would trust him at fuch a juncture.

It will perhaps, be faid, that virtue is her own reward, that a natural gratification attends good actions, which is alone fufficient to excite men to the performance of them. But although there is nothing more lovely than virtue, and

the

the practice of it is the fureft way to folid natural happinefs, even in this life; yet titles, eftates, and fantaftical pleasures, are more ardently fought after by mott men, than the natural gratifications of a reasonable mind; and it cannot be denied, that virtue and innocence are not always the readieft methods to attain that fort of happiness. Befides, the fumes of paffion must be allayed, and reason must burn brighter than ordinary, to enable men to fee and relish all the native beauties and delights of a virtuous life. And tho' we should grant our Free-thinkers to be a fet of refined fpirits, capable only of being enamoured of virtue, yet what would become of the bulk of mankind who have grofs understandings, but lively fenfes and ftrong paffions? What a deluge of luit, and fraud, and violence would in a little time overflow the whole nation, if these wife advocates for morality were univerfally hearkened to? Laftly, opportunities do fometimes offer in which a man may wickedly make his fortune, or indulge a pleafure, without fear of temporal damage, either in reputation, health, or fortune. In fuch cases what reftraint do they lie under who have

no regards beyond the grave? the inward compunctions of a wicked, as well as the joys of an upright mind, being grafted on the sense of another itate.

The thought, that our Existence terminates with this life, doth naturally check the foul in any generous purfuit, contract her views, and fix them on temporary and selfish ends. It dethrones the reafon, extinguishes all noble and heroick fentiments, and fubjects the mind to the flavery of every prefent paffion. The wife Heathens of antiquity were not ignorant of this; hence they endeavoured by fables, and conjectures, and the glimmerings of nature, to poffefs the minds of men with the belief of a future ftate, which has been fince brought to light by the Gospel, and is now moft inconfiftently decry'd by a few weak men, who would have us believe that they promote Virtue by turning Religion into ridicule.

Mens

Mens agitat molem

Virg.

O one who regards things with a philofophical eye, and hath a Soul capable of being delighted with the sense that truth and knowledge prevail among men, it must be a grateful reflection to think that the fublimeft truths, which among the Heathens only here and there one of brighter parts and more leisure than ordinary could attain to, are now grown familiar to the meaneft inhabitants of these nations.

Whence came this furprizing change, that regions formerly inhabited by ignorant and favage people fhould now outshine ancient Greece, and the other eaftern countries, fo renowned of old, in the moft elevated notions of theology and morality? Is it the effect of our own parts and induftry? Have our common mechanicks more refined understandings than the ancient Philofophers? It is owing to the God of truth, who came down from heaven, and condefcended to be himself our Teacher. It is as we are Christians, that we profefs more excelK 3

lent

lent and divine truths than the reft of mankind.

If there be any of the Free-thinkers who are not direct Atheists, Charity would incline one to believe them ignorant of what is here advanced. And it is for their information that I write this paper, the defign of which is to compare the ideas that Chriftians entertain of the Being and Attributes of a God, with the grofs notions of the heathen world. Is it poffible for the mind of man to conceive a more auguft idea of the Deity than is fet forth in the holy Scriptures? I fhall throw together fome paffages relating to this fubject, which I propofe only as philofophical fentiments, to be confidered by a Freethinker.

Tho' there be that are called Gods, yet to us there is but one God. He made the Heaven, and Heaven of Heavens, with all their Hoft; the earth and all things that are therein; the feas and all that is therein; He faid, Let them be, and it was fo. He hath tretched forth the heavens. He hath founded the earth, and hung it upon nothing. He hath shut up the fea with doors, and faid, Hitherto fhalt thou

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