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a wish that it were true; then let it appear by incontestable proofs that it is true; and, lastly, prove its antiquity and holiness by its grandeur and sublimity."

Such is the plan which that great man marked out, and which we have endeavored to pursue. Though we have not employed the arguments usually advanced by the apologists of Christianity, we have arrived by a different chain of reasoning at the same conclusion, which we present as the result of this work.

Christianity is perfect; men are imperfect.

Now, a perfect consequence cannot spring from an imperfect principle.

Christianity, therefore, is not the work of men.

If Christianity is not the work of men, it can have come from none but God.

If it came from God, men cannot have acquired a knowledge of it but by revelation.

Therefore, Christianity is a revealed religion.

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NOTES.

NOTE A, (p. 47.)

THE Encyclopedie is a wretched work, according to the opinion of Voltaire himself. "I have accidentally seen," says he, writing to D'Alembert, "some articles by those who, with me, perform the tasks of journeymen in that great shop. Most of them are written without method. The article Femme (Woman) has just been copied into one of the literary journals, and is most severely ridiculed. I could not suppose that you would have admitted such an article into so grave a work. Any one would imagine that it was composed for a lackey of Gil Blas."-Corresp. between Voltaire and D'Alembert, vol. i. p. 19, letter 13, Νον. 1756.

"You encourage me to tell you that people in general complain of the tiresome, vague, and desultory articles which various persons furnish you in order to show off. They should think of the work, and not of themselves. Why have you not recommended a certain plan to your assistants, such as derivations, definitions, examples, reasons, clearness, brevity? I have met with none of these in the dozen articles-the only ones I have seen." (Letter 22d Dec., 1756; see also 29th Dec., 1757.)

D'Alembert, in the Discourse prefixed to the third volume of the Encyclopedie, and Diderot, in the fifth, (article Encyclopedie,) have themselves written the keenest of satires on their performances.-See the Correspondence between Voltaire and D'Alembert, vol. i. p. 19.

NOTE B, (p. 79.)

In conjunction with this passage from the Apology of St. Justin, the reader will be interested by the account which Pliny the younger has given of the manners of the early Christians. His letter to Trajan on this subject, as well as the answer of the emperor, shows that the innocence of the Christians was fully admitted, and that their religious faith was their only crime. We learn also from this source the wonderful diffusion of the gospel; for at that time, in a portion of the empire, the temples were almost deserted. This letter of Pliny was written one or two years after the death of St. John the Evangelist, and about forty prior to the appearance of St. Justin's Apology. Though well known, its insertion here may not be devoid of utility:

"Pliny, Proconsul in Bithynia and Pontus, to the Emperor Trajan. "I make it a solemn duty, sire, to acquaint you with all my difficulties; for who can enlighten or direct me in my doubts better than yourself? I have never assisted at the indictment and trial of any Christian; so that I know not on what grounds they are accused, nor to what extent they ought to be punished. I am much influenced by the difference of age. Should all be

made to suffer without distinguishing between the young and those more advanced in years? Should they who repent be pardoned, or is it useless to renounce Christianity after having once embraced it? Is it the mere profession that we punish, or the crimes imputed to that profession? In the cases that have come under my notice, I have observed the following mode of proceeding: I inquired of them whether they were Christians; and, if they acknowledged it, I subjected them to a second and a third interrogatory, threatening them with punishment. If they persisted, I put them to the torture; because, whatever might be the nature of the principles to which they adhered, I judged that they deserved to suffer on account of their disobedience and invincible obstinacy. Others, given to the same folly, I propose to send to Rome, as they are citizens of the empire. The crime of these people having spread, as it generally happens, a variety of cases presented themselves. A memorial, without any signature, was placed in my hands, which charged different persons with being Christians who deny that they are, or ever were, members of that profession. They invoked the gods in my presence, and in such language as I prescribed, and also offered incense and wine to your image, which I had brought expressly with the statues of our divinities. They also vented their imprecations against Christ, which, it is said, no true Christian can ever be compelled to do. I concluded, therefore, to discharge them. Others, accused by an informer, acknowledged at first that they were Christians, and immediately after denied it; saying that, although formerly attached to that belief, they had renounced it,- -some more than three years before, others a longer time, and others again more than twenty years. All these people adored your image and the statues of the gods, and uttered maledictions against Christ. They declared that they had committed no other fault than what is implied in their observances, namely:-they assembled on an appointed day before sunrise and sang alternately the praises of Christ as a Divine Being. They bound themselves by oath not to commit any crime, but to abstain from theft and adultery, to fulfil their promises, and not to deny the trust confided to them. Afterward they separated, and again came together to partake of an innocent repast; but this they discontinued after the publication of my edict, by which, agreeably to your commands, I prohibited all kinds of meetings. I have deemed it necessary to apply the torture in order to extort the truth from certain unmarried women (slaves) who were admitted to be employed in the Christiar administrations. It led, however, to no disclosure beyond the fact that they were guilty of a foolish and excessive superstition; which has caused me to suspend all further proceedings until after the reception of your commands. This matter appears to me deserving of your attention from the great number of persons involved; for an immense multitude of both sexes, and of every age and condition, are daily implicated in these charges, and will continue to be So. The contagion has not only infected the cities, but it has spread into the towns and provinces. It seems to me, however, that it may be remedied and arrested. I can say with certainty that the temples, which had been almost deserted, are now frequented; and the sacrifices, for a long time disregarded, begin to attract attention. Victims are sold in every direction, while some time ago they found few purchasers. We may judge from this what a number of persons may be reclaimed from their errors if pardon be promised to the repentant."

"Trajan to Pliny.

"My dear Pliny:-You have acted right in regard to the Christians who were cited before you; for it is impossible, in this kind of affair, to have any certain and general form of proceeding. The Christians should not be pursued. If they are accused and convicted, let them be punished. If the party deny that he is a Christian, and prove it by his actions,—that is, by an invocation of the gods, he should be pardoned, no matter what suspicion may have previously existed against him. But in no case whatever should any anonymous informations be admitted; for that would be a dangerous precedent, and quite foreign to our principles."

NOTE C, (p. 81.)

An illustration of the frightful consequences of an excessive population is exhibited among the Chinese, who annually destroy an immense number of children. The more we examine the question the more convinced do we become that Jesus Christ acted in a manner worthy of the universal legislator, when he encouraged a number of men to follow his example by leading a life of celibacy. Libertinism may no doubt have availed itself of the counsel of St. Paul to palliate excesses injurious to society; and superficial minds may have been led by such abuse to declaim against the counsel itself; but what is there that human corruption will not abuse? What institution is not liable to be assailed by those short-sighted people who are incapable of embracing in one view its various parts? Moreover, without those Christian recluses who appeared three hundred years after the Messiah, what would have become of letters, of the arts and sciences? Finally, the opinion we have expressed is confirmed by modern economists, and among them Arthur Young, who contend that large domains are more favorable than smaller ones to every kind of culture except that of the vine. Now, in any country that has little commerce, and is essentially given to agriculture, if the population is too great there must necessarily be a very extensive division of property, or this country will be exposed to everlasting revolutions; unless, indeed, the peasant be a slave, as among the ancients, or a serf, as in Russia and in a part of Germany.

NOTE D, (p. 97.)

Mr. Ramsay, a Scotchman, passed from Anglicanism to Socinianism, thence to pure Deism, and finally to a universal Pyrrhonism. Having consulted Fénélon, he was reconverted to Christianity and became a Catholic. Mr. Ramsay has himself left us the interesting conversation which resulted in his conversion. We shall quote that part of it which points out the limits of reason and of faith. He had proved to Mr. Ramsay the authenticity of the Sacred Writings and the excellent morality which they contain. "But, monseigneur," asked Mr. R., "how is it that the Bible presents so strange a contrast of luminous truths and obscure dogmas? I should like to see those sublime notions of which you have just spoken, apart from what the priests denominate mysteries." Fénélon answered:-"Why should we reject that light which consoles the heart because it is mingled with obscurity which humbles the intellect? Should not the true religion elevate and lower man by showing him at once his greatness and his weakness? You have not, as yet, a sufficiently enlarged view of Christianity. 2 T

58年

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