of Vesuvius, and of Lipari, exhibit a very imperfect representation. The calmest and most intrepid sceptic could not refuse to acknowledge, that the destruction of the present system of the world by fire was in itself extremely probable. The Christian, who founded his belief much less on the fallacious arguments of reason than on the authority of tradition and the interpretation of scripture, expected it with terror and confidence as a certain and approach. ing event; and as his mind was perpetually filled with the solemn idea, he considered every disaster that happened to the empire as an infallible symptom of an expiring world.* The condemnation of the wisest and most virtuous of the Pagans on account of their ignorance or disbelief of the divine truth, seems to offend the reason and the humanity of the present age. But the primitive church, whose faith was of a much firmer consistence, delivered over, without hesitation, to eternal torture, the far greater part of the human species. A cha ritable hope might perhaps be indulged in favour of Socrates, or some other sages of antiquity, who had consulted the light of reason before that of the gospel had arisen. But it was unanimously affirmed that those who, since the birth or the death of Christ, had obstinately persisted in the worship of the dæmons, neither deserved nor could expect a pardon from the irritated justice of the Deity. These rigid sentiments, which had been unknown to the ancient world, appear to have infused a spirit of bitterness into a system of love and harmony. The ties of blood and friendship were frequently torn asunder by the difference of religious faith; and the Christians, who, in this world, found themselves oppressed by the power of the Pagans, were sometimes seduced by resentment and spiritual pride to delight in the prospect of their future triumph. You are fond of spectacles,' exclaims the stern Ter tullian, 'expect the greatest of all spectacles-the last and eternal judgment of the universe. How shall I admire, how laugh, how rejoice, how exult, when I behold so many proud monarchs and fancied gods groaning in the On this subject every reader of taste will be entertained with the third part of Burnet's Sacred Theory. He blends philosophy, scripture, and tradition, into one magnificent system; in the description of which, he displays a strength of fancy not inferior to that of Milton himself. + And yet, whatever may be the language of individuals, it is still the public doctrine of all the Christian churches; nor can even our own refuse to admit the conclusions which must be drawn from the 8th and the 18th of her Articles. The Jansenists who have so diligently studied the works of the fathers, maintain this sentiment with distinguished zeal; and the learned M. de Tillemont never dismisses a virtuous emperor without pronouncing his damnation. Zuinglius is perhaps the only leader of a party who has ever adopted the milder sentiment, and he gave no less offence to the Lutherans than to the Catholics. See Bossuet, Histoire des Variations des Eglises Protestantes, l. ii., c. 19-22. Justin and Clemens of Alexandria allow that some of the philosophers were instructed by the Logos; confounding its double signification, of the human reason, and of the Divine Word. lowest abyss of darkness—so many magistrates, who persecuted the name of the Lord, liquefying in fiercer fires than they ever kindled against the Christians-so many sage philosophers blushing in red hot flames with their deluded followers-so many celebrated poets trembling before the tribunal, not of Minos, but of Christ-so many tragedians, more tuneful in the expression of their own sufferings-so many dancers....' But the humanity of the reader will permit me to draw a veil over the rest of this infernal description, which the zealous African pursues in a long variety of affected and unfeeling witticisms.* Doubtless there were many among the primitive Christians of a temper more suitable to the meekness and charity of their profession. There were many who felt a sincere compassion for the danger of their friends and countrymen, and who exerted the most benevolent zeal to save them from the impending destruction. The careless Polytheist, assailed by new and unexpected terrors, against which neither his priests nor his philosophers could afford him any certain protection, was very frequently terrified and subdued by the menace of eternal tortures. His fears might assist the pro. gress of his faith and reason; and if he could once persuade himself to suspect that the Christian religion might possibly be true, it became an easy task to convince him that it was the safest and most prudent party that he eould possibly embrace. III. The supernatural gifts, which even in this life were ascribed to the Christians above the rest of mankind, must have conduced to their own comfort, and very frequently to the conviction of infidels. Besides the occasional prodigies, which might sometimes be effected by the immediate interposition of the deity when he suspended the laws of nature for the service of reli gion, the Christian church, from the time of the apostles and their first disciples,† has claimed an uninterrupted succession of miraculous powers, the gift of tongues, of vision, and of prophecy, the power of expelling dæmons, of healing the sick, and of raising the dead. The knowledge of foreign languages was frequently communicated to the contemporaries of Irenæus, though Irenæus himself was left to struggle with the difficultiest of a barba Tertullian, De Spectaculis, c. 30. In order to ascertain the degree of authority which the zealous African had acquired, it may be sufficient to allege the testimony of Cyprian, the doctor and guide of all the western churches. (See Prudent, Hymn. xiii., 100.) As often as he applied himself to his daily study of the writings of Tertullian, he was accustomed to sayDa mihi magistrum; Give me my master.' Hieronym. de Viris Illustribus, tom. i. p. 284.) Notwithstanding the evasions of Dr. Middleton, it is impossible to overlook the elear traces of visions and inspiration, which may be found in the apostolic fathers. Irenæus adv. Hæres. Proem, p, 3. Dr. Middleton (Free Inquiry, p. 96, &c.) observes, that as this pretension of all others was the most difficult to support by art, it was the soonest given up. The observation suits his hypothesis. rous dialect whilst he preached the gospel to the natives of Gaul. The divine inspiration, whether it was conveyed in the form of a waking or of a sleeping vision, is described as a favour very liberally bestowed on all ranks of the faithful, on women as on elders, on boys as well as upon bishops, When their devout minds were sufficiently prepared by a course of prayer, of fasting, and of vigils, to receive the extraordinary impulse, they were transported out of their senses, and delivered in ecstacy what was inspired, being mere organs of the holy spirit, just as a pipe or flute is of him who blows into it. We may add, that the design of these visions was, for the most part, either to disclose the future history or to guide the present administration of the church. The expulsion of the dæmons from the bodies of those unhappy persons whom they had been permitted to torment, was considered as a signal though ordinary triumph of religion, and is repeatedly alleged by the ancient apologists as the most convincing evidence of the truth of Christianity. Athenagorus in Legatione. Justin Martyr, Cohort. ad Gentes. Tertullian advers. Marcionit., 1. iv. These descriptions are not very unlike the prophetic fury, for which Cicero (de Divinat., ii., 54) expresses so little reverence. To Correspondents. Laurence Nuttall.-We are glad that our magazine should be a source of encouragement to any friends of truth, and shall not fail to bear in mind his wishes as soon as means of realisation present themselves. All communications for this periodical are to be addressed to the Editor of the Freethinker's Magazine, care of J. Watson, 3, Queen's Head Passage, Paternoster-row, London. We have received a number of communica. tions from good and true friends of the cause on the subject of subscrip. tions towards this attempt at propagandism. We thank them most sincerely; and while declining their kind offers as regards this work, beg to suggest the formation in every town of a committee to collect subscriptions, &c., the proceeds to be devoted to supplying the local priesthood with copies of works of progress as fast as they come out. To such communi. ties we promise, on our part (and fancy can guarantee on the part of seve ral other publications), such a reduction on the cost, as shall enable the various committees to distribute a larger quantity than under ordinary circumstances they would be enabled to do. The Editor begs to intimate, it would forward the cause of progress were he furnished with the names and addresses of the clergy of all denominations in their several localities. Printed by Holyoake Brothers, 3, Queen's Head Passage, Paternoster-row; and published by James Watson, 3, Queen's Head Passage, Paternoster-row, London. THE FREETHINKER'S MAGAZINE, AND Review of Theology, Politics, and Literature. Oceans of ink, and reams of paper, and disputes infinite might have been spared, if wranglers had avoided lighting the torch of strife at the wrong end,; since a tenth part of the pains expended in attempting to prove the why, the where, and the when certain events have happened, would have been more than sufficient to prove that they never happened at all.-REV. C. C. COLTON, A.M. No. 6.] NOVEMBER 1, 1850. THE POLITICAL REVIEWER. [PRICE 2d. 1. DID we not know that calms are treacherous, we should suspect the utter apathy which pervades the public on political questions. Did we not believe that republican opinions and republican practice are a necessary consequence of the diffusion of knowledge and the recognition of principles, we should have no hope of the future of our country. Did we not see in the subterranean agitation, so to speak, which is constantly going on in all circles of society respecting the land question, the social question, and our political status generally, a guarantee of for that future, it would be but a waste of time and an impudent mockery to write these papers in the Freethinker's Magazine. Were we not painfully aware from historical records, and past experience, that suffering, especially of the pocket, awakens the middle classes to a consciousness that all is not gold that glitters in their banking houses, we should cease to hope anything from their alliance; and were we not enthusiastic believers in the indomitable persistence of the people who gloriously arise from time to time, arise from the bed of pain and in the rags of misery, arise with warm hearts beating in their bosoms, purpose beaming in their eyes, energy revealed in the gestures and faith in their words, we should be in utter despair at the apparent stagnation of things. But though the broad stream runs on with scarce a ripple on its surface, it does move. Though we have little to chronicle in the category of things done, positions assumed or conquered, plans resolved on or campaigns commenced, yet there is much in the present aspect of things which cheers and rejoices the patient, anxious looker-on. The bread of liberty is cast upon the waters, and will return after many days. Society is agitated in its depths with the great ideas of the century-the Republic and Association. F The revolution of '48 has done thus much for us-and once in motion, the chariot of the new era will not really stop until its goal be attained, its work done, the strength of its motive powers exhausted, and the hour has struck for another development in the destiny of mankind. The republic No earthly power can arrest the progress of European democracy. The far-seeing philosopher, led on by the logic of things, and the wrapt poet, singing by intuition, both point to the same realisation of human destiny. On and on, must come. Until the war-drum throbs no longer, and the battle flags are furled, Throughout the whole of Europe the political and social question is clear and defined. Everywhere the issue is narrowed to the antagonism of two parties. Day by day the line of demarcation between these two parties grows more distinct. The fighting men on both sides, so to speak, are forming in warlike array, and are recognising each other, without disguise, as the chosen combatants of their respective ideas. The arena is void. Tomorrow the champions will march in and the conflict openly commence; and, whether the tongue and the pen, or the sword and the cannon, have to decide the fate of each, the battle will not be the less fierce, the less determined, the less manly. Henceforth all who are worth anything, who value principles, who are really honest, in the highest sense of that word, must join the camp, either of Royalty or Republicanism. For our own parts, we have no apprehensions respecting the result. We have frankly chosen our side, and loyally arranged ourselves under its banner. The day will come when thousands, whom the politics of expediency now hold in chains, will come over to us bag and baggage, heart and hand. The day will come when unity in idea, at least, will be an accomplished fact. Let us not carp at their credentials, or question our recruits as to how they came amongst us. Let us not ask who or what a man is, but in what he believes. If our formula have any virtue in it, if it be the rule of our life, the resumé of our philosophy, we shall not say to a new-comer-are you an apostate aristocrat, or a recreant middle-class man? we shall say, are you a republican ? do you believe, as we believe, in liberty, association, and humanity? We shall not scatter suspicion and distrust, like fire brands, among the people. He who triumphs by teaching us to suspect others, shall perish by being suspected himself. We shall not preserve with care our old and passionate hatred, for wrongs done, against the oppressing classes. We shall not cry, vengeance! For, do we not assert that all men are brethren? The bond of union among us is a common belief, We shall not declaim against degrading our order, by acting with middle-class scoundrels and aristocratic humbugs'-not if we are true to our belief. For our order is composed of those, whether titled or untitled, whether rich or poor, who be |