consistent with the invariable principles of rectitude? Have they diminished human misery, or improved the condition of human nature? No! Where then is the utility of this thing called regeneration? If the heart be not improved, the mind cultivated, or morality extended in the sphere of its inflence, no advantage has resulted from this pretended change. If any benefit has been derived, it ought to be shewn; but the history of the Christian world forbids the attempt. But, further, the performance of the duty which is assigned to the being called the Holy Ghost, seems to have been attended to in a manner not discernible by the highest faculties of the human mind. If this being had really undertaken the moral renovation of the human species, he ought to have rendered it universal, and explained its operations on cognizable grounds. But no such thing having been done, the rational conclusion must be, that the whole is a delusion. Indeed the New Testament representation of this affair bears an equivocal and unmeaning appearance. It is there declared, "Except a man be born again, he cannot see the kingdom of God." And when Nicodemus makes the rational inquiry, how such an event could possibly happen, he is put off with an evasive answer, (John, chap. iii.) "Nicodemus saith unto him, how can a man be born when he is old? Can he enter the second time into his mother's womb and be born? Jesus answered, Verily, I say unto the; except a man be born of water and of the spirit, he cannot enter into the kingdom of God. Marvel not that I said unto thee, ye must be born again. The wind bloweth where it list eth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the spirit. Nicodemus answered, and said unto him, Ilow can these things be? Jesus answered, and said unto him, Art thou a master of Israel, and know. est not these things? Veril, verily, I say unto thee, we speak that we do know, and testify that we have seen, and ye receive not our witness. If I have told you earthly things, and believe not, how shall ye believe if I tell you of heavenly things?" &c. From this passage it is evident that Jesus, who made the answer to Nicodemus, knew nothing of the nature of this marvellous change.

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Being born of water and of the spirit, is a phrase without meaning; what idea can this possibly convey to the mind? But the advocates of this doctrine contend, that one part of the sentence relates to baptism, and the other to the influence of the Holy Ghost. This does not mend the matter, neither does it exhibit any new species of infor mation; for, what has baptism to do with the moral condi tion of man? Can water, externally applied, destroy internal moral turpitude? If human vices could be cured through this channel, the more rational efforts for the renovation and improvement of our character would become unneces sary. But it is clearly discernible, that as vice is a violation of moral law, the way to remedy the mischiefs resulting from this violation, is not to pour water on the face, which can have no possible influence on the mind, but to return to uniform conduct, consistent with the primary principles of moral virtue. And, further, to be born of the spirit, being unintelligible, and without any beneficial effect, is equally ridiculous and absurd. The comparison of this regeneration with the blowing of the wind, exhibits #nothing but the ignorance of him who made it. Indeed, the principle on which the doctrine rests, is so unnatural, and so destitute of any valuable effects, that it is unworthy of further consideration.

The next point of examination is the morality of the Christian religion. On this head, the advocates of this revealed system have made a mistake injurious to themselves, by extolling its morality above that of any other moral treatise; they have provoked inquiry and com parison, and the result serves only to diminish the pretended excellence of their scheme. It is not denied that this religion contains some good moral maxims; but it is denied that it contains any thing like a pure System of genuine morality. Its moral maxims are but thinly interspersed, and they are inaccurate and incomplete, trifling, and often without utility, destitute of justifiable application to the moral condition of intellectual life.— All morality that is genuine is drawn from the nature and condition of rational beings. It is calculated to preserve and augment their happiness-to raise and extend the dignity and utility of social existence. It assumes for its

basis the genuine principles of a reciprocal justice and an extensive benevolence. While it regards the felicity of others, it also regards the preservation of our own life and happiness. But the moral doctrine concerning injuries, contained in the Christian religion, is not established upon a principle of this mutual nature, but solicits an accumulation of insult, by commanding us, after being smitten ou one cheek, to turn the other also. This is sacrificing the dignity of our character, and inviting fresh injuries. It is surrendering up the manly part of our nature into the hauds of him who is sure to trample it under foot. And again, it is said, "if any man will sue thee at the law, and take away thy coat, let him have thy cloak also:" that is, after thine enemy hath unjustly taken away a part of thy property, it becomes thy duty to bestow upon him the remainder! If thy coat is already gone, thou must give away the remainder of thy garments, and go naked thyself! If thine enemy do thee all possible injury, thou must, in return, exercise towards him sincere love aud affection! If he persecute thee, thou shouldst bless him for his curses and persecutions! In short, to comply with the spirit of this meality, we must invert the order of nature, and bestow on crimes and continued abuse the most endearing affections of our heart!—Where is the believer who puts this morality in practice? It is not considered by every one as merely theoretical. Have you, who are believers in this system, coats and other garments to bestow, in order to comply with its injunctions? Are you willing to surrender your natural dignity—to sink your nature to a level with the spaniel, in order to become a true Christian? And can you, with any appearance of truth and justice, advocate the purity and celestial nature of this species of moral maxims? It may reasonably be presumed, that if one coat had been obtained through the channel of a lawsuit, another lawsuit would be necessary in order to obtain the cloak; and thus this celestial morality would become the cause of endless litigation. But, if we should accede to the truth of the assertion, that all the maxims held as moral by the professors of Christianity, were really and truly so, this would not prove the celestial origin of their religion. For, if we attribute to

them all the excellence which is contended for, they still fall below ancient and modern dissertations' on this subject. This religion does not draw its morality from the right source. But the correct, the elegant, the useful maxims of Confucius, Antoninus, Seneca, Price, and Volney, beautifully display its principles from the physical and moral organization of intelligent beings. The writings of these men are in the hands of the public, and may be perused by every one whose prejudices do not forbid it; and, when examined with a spirit of candour, they will rise far superior to the boasted morality of the Christian system. But when the numerous, cruel, and immoral maxims, contained in the Bible, are placed in the balance, they greatly outweigh all its genuine morality; and the influence of this religion upon the human heart and human actions, verifies the remark.

But of this we shall speak in the next division of the subject, which is the consideration of the effects produced by the introduction of the Christian religion into the World.

When the human mind takes a retrospective view of past ages through the mirror of history; when it calls up to its contemplation the murderous devastations, the hor rid wars and cruelties which have desolated the Christian world; when it beholds the faggot everywhere lighted up for the destruction of man; when gibbets, imprisonment, and persecutions are presented on every quarter-when it sees domestic peace and tranquillity tortured and almost annihilated—malevolence and sectarian spirit enkindling the most unbridled resentments, to disturb the benevolent sentiment of the human heart; when, in fact, all Christendom exhibits a spectacle shocking to humanity, the weeping voice of Nature cries aloud, and demands a dis closure of the causes which have produced this general misery and distress. It asks, in the name of reason and truth, whence all these calamities-whence these innumerable evils that have overwhelmed and laid waste a beautiful and productive earth? Where is the source of these human misfortunes? Where the fountain whence these miseries proceed?-Righteous God of Nature! What questions are these to ask in the face of the Christian church? But, however painful the task, truth compels