Virginia Argus. [volume] (Richmond, Va.) 1796-1816, 1808-02-23
FOR THE ARGUS.
II Dialogue 6efgveen Euse6ius Christian,
IbeostiS a DetSt, and 4se6eS an 1.-THE

II Dialogue 6etsyeen Euse6ius Christian,
Ibeostfs a DetSt, and .fse6es an 1.-THE
| iSt.
1AeoSfis. Do you think it possible Eu-
seblus, that God, that being who is so inf
nitely beyond all our comprehension, and
who has createt, such wonders, as we see III
the heavens above, and III the earth beneath,
and who has evidently left all creation, ex
cept man tas you saw unrcstrained by any
other laws than those of nature and reason,
Can possibly have condescended to attend to
their little affairs or cares any more con-
corning their transactions than he does a.
bout the frisEings of lambs, and froicks of
goats and kids?
Asebes. Aye, what say you to that? But
cut short your answer, by asserting that
there is no such being as Euse6ius talks of,
VINO Can care any thing about us.
EHSe6tus. Unfortunately foryou Asebes,
your assertion has no weight, with either
OF us; nor indeed with mankind throughout
the world; and if assertions are of any
weight, with US here, we have two to one
against you. And as to what Theostis said.
1t my be replied, that reason teaches us,
that the frolicks of goats, though too COM
mon amongst men, is destructive of human
happiness-and that whatever is so, if G od
be las from all his works he appears to be)
benevolent to ali his creatures, man, must
De an object of his attention, and must have
induced him to warn them against whate-
yer is injurious to their happiness, and this
you both know, we Christians not only oE
Hrn' that he has done, but we prove it, in
manner equal to a mathematical demon
stration; from the best attested matters of
fact from the best authenticated histories !;
from the necessity of Divine Revelation
respecting God, and his creature man from
the htness OF the doctrine taught to our ma
ture and wants; from the impossbility that
any man or set of men could have devised
such system as the Apostles Of Christ pro-
pagated; and from tho impossi5iiity shat
such doctrines should have made tI1sr way
through the world in spite of all the oDpo-
sitlon OF the high priests and rulers of the
| world and the passions of mank ind warmly
interested anG arrayed to oppose them, had
! they not been of divine original, and mira
culously supported. As to you Asebes. it
! is to no purpose to argue with you, for you
shut your ears to all argument, and confine
| yourself to silly assertions, affirming what
| is really so absurd, that an Atheist, pardon
| me Tor quoting David's expression, is Gem
| phatically fOoi"--but Theosts, as you ac-
knowledge, not only the being, but the good
ness OF COD, l may address some argu-
| ments to yOu--such as these, "if God be
benevolent, and has made man Capable of
| enjoying exalted intellectual pleasures,
which are found to be more durable than
any sensual qualifications, aud are incapa-
bic OF diminut;on by decay of bodily
strength, as they are and every gratiica-
ton OF the senses when properly INDUCED
may be useful and highly agreeable, but
when used to an excess is highly injurious,
1t is reasonable to suppose, that he would
not only warn us against this evil and hold
OUT inducements to that intellectual happi-
ness, and tell us as the gospel does, of Hea-
ven, where it may be eternaIly and SUI
premely enjoyed. II is, indeed, Thcostis,
as certain TO me that christianity, from its
internal and external evidence, is true, as
II is, that any proposition in Euclid is so !;
for there is not one of them, nor any axiom
which Asebes might not as well deny, as
the being and power of God.
Hsebes. Not quite so well neither--but
| viii confess Eusebius, that ! wish there
was as much plausibility on my side of the
argument as on yours, / should feel a little
easier than do after some of the indulgen-
oies which my opinion allows, and your doc
trine torbids. ! confess that when am a
lone ~ the dark, have some foolish super
'~'N'f"' .t'Ni'lio1 oANit da nfDIIuIuS nlIlSEiI
had; and when in danger, or sick. have
almost wished had been a Christian.
IheosHs. Oh for shame Asebes, what
degrading confession you make But God
knows have wished for little more de-
monstration Of the falsity of the Christian
religion. The arguments against it, / must
confess do not amount 20 such proof as can
be saIeiY relied on, and for the sake, as you
say, ola free enjoyment ofpleasures of sense,
and OF calmncss in dark solitude, and above
al, IN sickness, and at the approach of
death, do want and sincerely wish for,
few more and better arguments than have
yet heard.
Hsebes ] know no better way to get rid
ct the difficulty, than - go merrily on and
drown all thought in dissipation, and like
old AnacrcoD, "wilh women and wine de-
fy ev'ry care"
Eusebius. Wen then, fly to your bottles
gentlemen. Adicu
COMMUNIC ALTON