book, the sanctity of which is so strongly secured, are only disfigured on the face with a red-hot iron, and then set at liberty. This, though it is certainly a great mitigation of the original punishment, is nevertheless eventually more severe; as the poor wretches who are thus stigmatized, are hunted and pelted, even by the very children, while they are peaceably walking the streets. These, though they are generally the quietest, honestest, and most sensible men among them, are shunned to such a degree, that there are very few who care even to be seen talking with them; so that they are in a manner excluded from all the advantages of society, and confined merely to an intercourse with each other.

After relating the disturbances so continually occasioned by this book, a reader will be curious to know of what it treats: he shall be satisfied. On the main land, remote from the island of Anemolia, there lived, many ages ago, a people who inhabited a small tract of country, known by the name of Rapacia. The Rapacians possessed themselves of this tract originally, by a total extermination of the former inhabitants: and when settled upon it, were continually plundering and butchering their neighbours, so long as they continued to be a people. What added to the infamy of this thievish propensity of the Rapacians, was, that they pleaded a right to the property of other nations, by a grant from Heaven; urging an express command for every act of injustice which they perpetrated. This, though believed by the ignorant among themselves, was too gross to deceive those whose lands and goods were thus claimed; accordingly, while their own annals celebrated them as a righteous people, the surrounding nations represented them as a nest of robbers. It is the history of this people, as penned by themselves, which the Anemolians hold in so much reverence. It is from this book that they are content to

form their notions of piety and morality. It must be confessed that some good maxims are recorded in it; but they are mixed with such inconsistencies, that the judicious among the Anemolians are now secretly ashamed of them, though they dare not openly declare their sentiments for fear of being branded. Indeed their affection to this history of the Rapacians, is at present very cool in general; for they only learn a few moral precepts from it, totally disregarding the remainder: so that in a century more, it is probable that, like every other book, it will be left to depend entirely on its own intrinsic merit for its reputation. This is the more probable, as the number of branded people increase daily, and as those who are more cautious, are yet secretly very free in their opinions.

'Such is the account given by this old writer of the religious tenets which the Anemolians thus strenuously adopted: he has not indeed given any detail of the doctrinal parts of this book, but, as in another place of the manuscript, he ascribes the decrease of their zeal for it, to the accidental shipwreck of some Christians upon their coast, who made many converts to their opinions; we may be assured that he intended no satire upon the religion of his own country, as some have suggested. He indeed tells us,

'Christianæ nauticæ verum, &c.' MSS. p. 34.

The Christian sailors indeed who settled among them, being few in number, met with great discouragements in the propagation of their opinions; but finding it necessary to temporise, they artfully contrived to make their new doctrine, and the Anemolians sacred legend, to accord together; as Mahomet has performed with regard to the Jews. But this was so difficult an enterprize, that though the Anemolian converts all agreed to defend their ancient book, at the same time that they listened to the new

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missionaries; they differ so greatly among each other, that they have divided themselves into ninety and seven different societies, who are continually disputing, and abusing each other, for perverting the truth; and the magistrates can hardly restrain them from proceeding against each other with actual violence, by which the more sensible among them secretlydespise them all.'

From hence the author, whose notions were too vague for his own times, and even too whimsical for the present, proceeds to reflections on religion in general, which are quite licentious; and therefore I think it more prudent to suppress them. But without following the writer wherever he pleases to guide us, there is something very interesting in his narration; and his Anemolians must be allowed to be a people more conformable to human nature, than the chimerical visionary tale of Utopia. As to the truth of the facts, or the views of the relator, they rest entirely on the authority of Sir Thomas More, who was the publisher of the Utopia so generally known. I only deliver the passages as I found them; if they prove in any measure entertaining, they will answer the intention of

A FRIEND TO FREE-ENQUIRY.

In our next Paper will be given a Review of the Life and Doctrines of Moses, the celebrated Legislator of the Hebrews.

No. 3.]

THE

FREE ENQUIRER.

SATURDAY.

[Oct. 31, 1761.

And now also the axe is laid to the root of the tree; therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. JOHN THE BAPTIST.

THERE is no man who will openly profess himself an enemy to free inquiry and fair reasoning: but when men are seen to exercise their rational powers concerning particular doctrines, the partizans of those doctrines shew signs of uneasiness; as if they feared the immediate approach of the day of judgment. To put that evil day far off, they contrive all methods in their power to discountenance such exercises; they insinuate that such and such things are not proper objects of free inquiry; that the pretenders to it only cavil to set the better gloss upon their infidelity. But the day of Reason shall nevertheless display what is right.

Some men declare the salvation of souls to depend on our believing the sentiments they teach; and with terrific vehemence, denounce direful damnation against those who dare to disbelieve them: but after their doctrines have been examined, and found not to be of that importance, that men should be eternally tormented for rejecting them: and that rejecting any system from a sincere desire of adhering to truth, cannot be productive of such bad consequences as they represent:anon, you will hear them take refuge in power, and talk only in defence of

their religion, as the religion of the country; and argue, that it ought not to be opposed, because it is established by law. But they are not aware, that the same plea would never have admitted Christianity to enter into any land, but would still have continued us pagans. Such men seek not to divulge truth, but to maintain establishment; not to indulge reasonable liberty, but to suppress it; and plainly discover themselves to be enemies to both.

The intention of the following remarks and reflections on Moses and his writings, is not to subvert Christianity, as the enemies to free enquiry will undoubtedly suggest; but to shew that the body of it does not stand on the legs of Judaism, or on any false bottom which may fail the building; that Christianity is not erected on the moveable sands, which winds and waves may blow down and wash away; but that it is built on a rock; on the rock of Nature; that it was before Judaism, and is independent of it: in short, that true Christianity, is as old as the Creation. "Before Abraham was," said Jesus," I am.* "I Your father Abraham rejoiced to see my day, and he saw it, and was glad." What day did Abraham see? the light of Christ. He saw the doctrine of Jesus, which was day-light to his understanding, and he rejoiced in that day. Jesus personalized his doctrines, and talked to the Jews, as his custom was, in a parabolical strain; for "without a parable spake he not unto them;" therefore they did not understand him, and objected rightly against its being true, respecting his person. Said they, "thou art not yet fifty years old, and hast thou seen Abraham ?" If he had meant his person, it had been no parable. Therefore it was not intended, as some think, to insinuate that he had an existence as man, or as God, before he was born. This cannot be proved, for his own words, if he so meant, cannot prove it; for if they were the only

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