Alexandria advertiser and commercial intelligencer. [volume] (Alexandria [Va.]) 1800-1803, 1802-06-03

the vote or epinicn Of the wiirf man and
that is going as far as we can 60, and ef-
iablifhing liberty and equality or true re-
publicanifm on furc BATS, and making
Numbers Deceive OF right.
Religion and government fpeak to rs
with authority, and all authority,is incon-
feent with liberty, for it implies the duty
of iubmilion. tits true that in this free
country, Religion has no force to compel
fubmiGion to its authority. But it ipeaks
of another country in which there will be
a compulsory force. We 90 not indeed
ieel this force now; but tits all one ii we
believe j. for this belief will refrain our
actions; ard all rearaint on rea6on is In
confident with Liberty. However as the
force is not immediate, no true republican
will ever regard it: for no true rePubii-
can will fubmit to any thing but force.
in Government there is an immediate
force to which, till our numbers are fut-
hcient to overthrow it, even true republi-
cans mutt fubmit. But this is a lubm:fion
to tyrsnny, fer who cao be free who is
not left to the government of his own
rsafon! But fuprofng we were able to csf
off all reftTaint of religion and Of govern.
ment all reiraint of authority. We are
caves If we remain under sbe rellraint of
influence. 1t is no matter whether we
fubmit to force or to influence; ifw fab-
nit at all we arc laves. The man who
is not entirely governed BY his own opini-
on, and by his own opinion only, is
fave; and his llavelyi is the fame whether
it be TO authority or to Influence. The
free born mind was made for no lhackles
and lavery, whether to faith, authority,
or influence is the lame lavery. No man
can be called free who does not what!o-
ever he chooies to do. Man Can never be
tree while there is any faith in religion,
any authority in government, or any in
huence in character.
We fhould indeed gain nothing for the
cauie ofliberty by relieving ourf,lve, from
fubjcttion to God & to Government if we
mua remain under fubjettion, call it either
authority or Influence, to men like our
ielves: and every man is like every other
for all men are equal. And what are the
grounds on which fuperiority offome over
Others is claimed This iuperiority mutt
arife either from mind, from property or
from tation.
AS to fapcriority Of mind we know
there is nothing in thar. The illuGrati-
ons Helvetius has made is beyond all con-
tradition, that the capacity of all men
is equal and the difference in their minds
lifwe mutt fpesk in vulgar language ari-
fes entirely from education and habit
The fact is we cannot admit mind at all
for that is the fame as admitting a foul;
and then man will be fometh:ng more than
body and will not die like the beaRs.-
This would dearoy all our tyfem, for it
would bring in religion and future fate;
and we ihould remain under reRra;nt for
fear Of evils which we do not feel. This
would deftroy liberty. Man is mere
machine produced by natural powers and
no machine can claim TO i.leIfa preference
over any other.
As to property what is it but creature
of foc;cty. Society is made up of all,
and all have an equal right to enjoy any
thing of its creation. Ifonc man be more
induitrious than another end by his intuf.
try get more property is it not owing to
the protection and indulgence Of the others
that be gets this? Could not all the
others fall upon him, difurb his induRry,
and prevent Its fruits Is there any right
in him to prevent this, but what aries from
iociety? And cannot fociety always make
or alter its own laws? Ii the fruit. Of in.
dulry may be prevented, may not the
enjoyment of thofe fruits be prevented?
Is nor the world one family of nature,,
and has not every member Of that family
an equal right to the general inheritance,
property and poqeGion!
Then as to itation it is arange that
any fuperiority ihould be claimed from
thar Shalt q man claim, (,,neriori,y he