tined objects, until the internal dedication of the heart is universally attained.

To those who may sometimes be brought into contact with persons who profess scepticism respecting Christianity, and especially to those who are conscious of any tendency in their own minds to listen to the objections of these persons, it may be useful to observe, that the grounds upon which sceptics build their disbelief of Christianity, are commonly very slight. The number is comparatively few whose opinions are the result of any tolerable degree of investigation. They embraced sceptical notions through the means which they now take of diffusing them amongst others—not by arguments but jests; not by objections to the historical evidence of Christianity, but by conceits and witticisms; not by examining the nature of religion as it was delivered by its Founder, but by exposing the conduct of those who profess it. Perhaps the seeming paradox is true, that no men are so credulous, that no men accept important propositions upon such slender evidence, as the majority of those who reject Christianity. To believe that the religious opinions of almost all the civilized world are founded upon imposture, is to believe an important proposition; a proposition which no man, who properly employs his faculties, would believe without considerable weight of evidence. But what is the evidence upon which the "unfledged witlings who essay their wanton efforts" against religion, usually found their notions? Alas! they are so far from having rejected Christianity upon the examination of its evidences that they do not know what Christianity is. To disbelieve the religion of Christianity upon grounds which shall be creditable to the understanding, involves no light task. A man must investigate and scrutinize; he must examine the

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credibility of testimony; he must weigh and compare evidence; he must enquire into the reality of historical facts. If, after rationally doing all this, he disbelieves in Christianity—be it so. I think him, doubtless, mistaken, but I do not think him puerile and credulous. But he who professes scepticism without any of this species of enquiry, is credulous and puerile indeed; and such most sceptics actually are. "Concerning unbelievers and doubters of every class, one observation may almost universally be made with truth, that they are little acquainted with the nature of the Christian religion, and still less with the evidence by which it is supported."* In France, scepticism has extended itself as widely perhaps as in any country in the world, and its philosophers forty or fifty years ago, were ranked amongst the most intelligent and sagacious of mankind. And upon what grounds did these men reject Christianity? Dr. Priestley went with Lord Shelburne to France, and he says, "I had an opportunity of seeing and conversing with every person of eminence wherever we came :" I found "all the philosophical persons to whom I was introduced at Paris, unbelievers in Christianity, and even professed atheists. As I chose on all occasions to appear as a Christian, I was told by some of them that I was the only person they had ever met with, of whose understanding they had any opinion, who professed to believe in Christianity. But on interrogating them on the subject, I soon found that they had given no proper attention to it, and did not really know what Christianity was. This was also the case with a great part of the company that I saw at Lord Shelburne's." If these philosophical men rejected Christianity in such contemptible and shameful ignorance of its nature and evidences, upon

* Gisborne's Duties of Men.

† Memoirs of Dr. Priestley.

what grounds are we to suppose the ordinary striplings of infidelity reject it?

How then does it happen that those who affect scepticism are so ambitious to make their scepticism known? Because it is a short and easy road to distinction; because it affords a cheap means of gratifying vanity. To" rise above vulgar prejudices and superstitions"-" to entertain enlarged and liberal opinions," are phrases of great attraction, especially to young men; and how shall they show that they rise above vulgar prejudices, how shall they so easily manifest the enlargement of their views, as by rejecting a system which all their neighbors agree to be true? They feel important to themselves, and that they are objects of curiosity to others: and they are objects of curiosity, not on account of their own qualities, but on account of the greatness of that which they contemn. The peasant who reviles a peasant, may revile him without an auditor, but a province will listen to him who vilifies a king. I know not that an intelligent person should be advised to reason with these puny assailants: their notions and their conduct are not the result of reasoning. What they need is the humiliation of vanity and the exposure of folly. A few simple

interrogations would expose their folly; and for the purposes of humiliation, simply pass them by. The sun that shines upon them, makes them look bright and large. Let reason and truth withdraw their rays, and these seeming stars will quickly set in silence and in darkness.

More contemptible motives to the profession of infidelity cannot perhaps exist, but there are some which are more detestable. Hartley says that "the strictness and purity of the Christian religion in respect to sexual licentiousness, is probably the chief thing which makes

vicious men first fear and hate, and then vilify and op

Whether therefore we regard the motives which lead to scepticism, or the reasonableness of the grounds upon which it is commonly founded, there is surely much reason for an ingenuous young person to hold in contempt the jests, and pleasantries, and sophistries respecting revelation with which he may be assailed.

CHAPTER II.

PROPERTY.

Foundation of the Right to Property-Insolvency: Perpetual obligation to pay debts: Reform of public opinion: Examples of integrity-Wills, Legatees, Heirs: Informal Wills: Intestates-Minor's debts - A Wife's debts - Bills of Exchange-Unjust defendants-Privateers-Confiscations - Insurance-Settlements-Houses of infamy-Literary property

Rewards.

DISQUISITIONS respecting the origin of property appear to be of little use; partly because the origin can. scarcely be determined, and partly because, if it could be determined, the discovery would be little applicable to the present condition of human affairs. In whatever manner an estate was acquired two thousand years ago, it is of no consequence in enquiring who ought to possess it now.

The foundation of the right to property is a more important point. Ordinarily, the foundation is the law of the land. Of civil government-which institution is sanctioned by the Divine will-one of the great offices is, to regulate the distribution of property; to give it, if it has the power of giving; or to decide between opposing claimants, to whom it shall be assigned.

* Observations on Man.

The proposition therefore, as a general rule, is sound; -He possesses a right to property to whom the law of the land assigns it. This however is only a general rule. It has been sufficiently seen that some legal possessions are not permitted by the moral law. The occasional opposition between the moral and the legal right to property, is inseparable from the principle on which law is founded-that of acting upon general rules. It is impossible to frame any rule, the application of which shall, in every variety of circumstances, effect the requisitions of Christian morality. A rule which in nine cases proves equitable, may prove utterly unjust in the tenth. A rule which in nine cases promotes the welfare of the citizen, may in the tenth outrage reason and humanity.

It is evident that in the present state of legal institutions, the evils which result from laws respecting property must be prevented, if they are prevented at all, by the exercise of virtue in individuals. If the law assigns a hundred pounds to me, which every upright man perceives ought in equity to have been assigned to another, that other has no means of enforcing his claim. Either therefore the claim of equity must be disregarded, or I must voluntarily satisfy it.

There are many cases connected with the acquisition or retention of property, with which the decisions of law are not immediately connected, but respecting which it is needful to exercise a careful discrimination, in order to conform to the requisitions of Christian rectitude. The whole subject is of great interest, and of extensive practical application in the intercourse of life. The reader will therefore be presented with several miscellaneous examples, in which the moral law appears to require greater purity of rectitude than is required by statutes, or than is ordinarily practised by mankind.