it will be owned, that a wife man, who takes upon him to be vigilant for the public weal, fhould touch proper things at proper times, and not prescribe for a furfeit when the diftemper is a consumption.

ALC.-I think we have fufficiently difcuffed the subject of this day's conference. And now, let Lyficles take

it as he will, I muft, in regard to my own character, as a fair impartial adverfary, acknowledge there is fomething in what Crito hath faid, upon the usefulness of the chriftian religion. I will even own to you that some of our fect are for allowing it a toleration. I remember, at a meeting of feveral ingenious men, after much debate, we came fucceffively to divers refolutions. The first was, that no religion ought to be tolerated in the state: But this, on more mature thought, was judged impracticable. The second was, that all religions should be tolerated, but none countenanced except atheism: But it was apprehended, that this might breed contentions among the lower fort of people. We came, therefore, to conclude, in the third place, that some religion or other should be establifhed for the use of the vulgar. And, after a long difpute what this religion fhould be, Lyfis, a brifk young man, perceiving no figns of agreement, propofed, that the prefent religion might be tolerated, till a better was found. But allowing it to be expedient, I can never think it true, fo long as there lie unanswerable objections against it, which, if you please, I fhall take the liberty to propose at our next meeting. To which we all agreed.

Hh

THE

SIXTH DIALOGUE.

1. Points agreed. II. Sundry Pretences to Revelation. III. Uncertainty of Tradition. IV. Object and Ground of Faith. V. Some Books difputed, others evidently fpurious. VI. Stile and Compofition of Holy Scripture. VII. Difficulties occurring therein. VIII. Obscurity not always a Defect. IX. Inspiration neither impoffible nor abfurd. X. Objections from the Form and Matter of Divine Revelation, confidered. XI. Infidelity an Effect of Narrownefs and Prejudice. XII. Articles of Chriflian Faith not unreasonable. XIII. Guilt the natural Parent of Fear. XIV. Things unknown, reduced to the Standard of what Men know. XV. Prejudices against the Incarnation of the Son of God. XVI. Ignorance of the divine Economy, a Source of Difficulties. XVII. Wisdom of God, Foolifonefs to Man. XVIII. Reason, no blind Guide. XIX. Usefulness of Divine Revelation, XX. Prophecies, whence obfcure. XXI. Eaftern Accounts of time older than the Mofaic. XXII. The Humor of Egyptians, Affyrians, Chaldeans, and other Nations extending their Antiquity beyond Truth, accounted for. XXIII. Reasons confirming the Mofaic Account. XXIV. Profane Hiftorians inconfiftent. XXV. Celfus, Prophyry, and Julian. XXVI. The Teftimony of Jofephus confidered. XXVII. Atteftation of Jews and Gentiles to Chriffianity. XXVIII. Forgeries and Herefies. XXIX. Judgment and Attention of Minute Philofophers. XXX. Faith and Miracles. XXXI. Probable Arguments a fufficient Ground of Faith. XXXII. The Chriftian Religion able to ftand the Teft of rational Inquiry.

I.

T

HE

HE following day being Sunday, our philofophers lay long in bed, while the reft of us went to church in the neighboring town, where we dined at Euphranor's, and after evening service returned to the two philosophers, whom we found in the library. They told us, that, if there was a God, he was prefent every where, as well as at church; and that if we had been ferving him one way, they did not neglect to do as much another; inafmuch as a free exercife of reafon must be allowed the most acceptable service and worship, that a rational creature can offer to its Creator. However, faid Alciphron, if you, gentlemen, can but folve the difficulties which I fhall propofe to-morrow morning, I promife to go to church next Sunday. After fome general conversation of this kind, we fat down to a light fupper, and the next morning af sembled at the fame place, as the day before: Where being all feated, I obferved, that the foregoing week our conferences had been carried on for a longer time, and with lefs interruption than I had ever known, or well could be, in town: Where men's hours are so broken by vifits, business, and amusements, that whoever is content to form his notions from conversation only, must needs have them very shattered and imperfect. And what have we got, replied Alciphron, by all these continued conferences? For my part, I think myself just where I was, with refpect to the main point that divides us, the truth of the chriftian religion. I answered: That fo many points had been examined, difcuffed, and agreed between him and his adverfaries, that I hoped to see them come to an intire agreement in the end. For, in the first place, faid I, the principles and opinions of those who are called free-thinkers, or Minute Philofophers, have been pretty clearly explained. It hath been alfo agreed, that vice is not of that benefit to the nation, which some men ima

gine That virtue is highly useful to mankind: But that the beauty of virtue is not alone fufficient to engage them in the practise of it: That, therefore, the belief of a God and Providence ought to be encouraged in the ftate, and tolerated in good company, as an useful notion. Further, it hath been proved that there is a God: That it is reasonable to worship him: And that the worship, faith, and principles prescribed by the christian religion have an useful tendency. Admit, replied Alciphron, addressing himself to Crito, all that Dion faith to be true, yet this doth not hinder my being juft where I was, with refpect to the main point. Since there is nothing in all this that proves the truth of the christian religion: Though each of thofe particulars enumerated, may, perhaps, prejudice in its favor. I am, therefore, to suspect myself at present for a prejudiced perfon; prejudiced, I say, in favor of christianity. This, as I am a lover of truth, puts me upon my guard against deception. I muft, therefore, look sharp, and well confider every step I take.

II. CRI.-You may remember, Alciphron, you propofed for the subject of our prefent conference the confideration of certain difficulties and objections, which you had to offer against the christian religion. We are now ready to hear and confider whatever you shall think fit to produce of that kind. Atheism, and a wrong notion of chriftianity, as of fomething hurtful to mankind, are great prejudices; the removal of which may difpofe a man to argue with candor, and fubmit to reasonable proof: But the removing prejudices against an opinion, is not to be reckoned prejudicing in its favor. It may be hoped, therefore, that you will be able to do juftice to your cause, without being fond of it.

ALC.-O Crito! That man may thank his ftars to whom nature hath given a fublime foul, who can raife himself

above popular opinions, and, looking down on the herd of mankind, behold them fcattered over the surface of -the whole earth, divided and fubdivided into numberless nations and tribes, differing in notions and tenets, as in language, manners, and drefs. The man who takes a general view of the world and its inhabitants, from this lofty ftand, above the reach of prejudice, feems to breathe a purer air, and to fee by a clearer light: But how to impart this clear and extensive view to those who are wandering beneath in the narrow dark paths of error. This indeed is a hard task: Yet hard as it is, I fhall try if by any means,

Clara tua poffim præpandere lumina menti.

Lucret.

Know then, that all the various cafts or fects of the fons of men have each their faith, and their religious system, germinating and sprouting forth from that common grain of enthusiasm, which is an original ingredient in the compofition of human nature. They shall each tell of intercourse with the invifible world, revelations from Heaven, divine oracles, and the like. All which pretenfions, when I regard with an impartial eye, it is impoffible I fhould affent to all, and I find within myself fomething that withholds me from affenting to any of them. For although I may be willing to follow, fo far as common sense and the light of nature lead; yet the fame reason, that bids me yield to rational proof, forbids me to admit opinions without proof. This holds in general against all revelations whatsoever. And be this my firft objection against the christian in particular.

: CRI. As this objection supposes there is no proof or reafon for believing the christian revelation, if good reafon can be affigned for fuch belief, it comes to nothing. Now I prefume you will grant, the authority of the re