in the city, and were shewn into a parlour elegantly carpeted and furnished, and lighted with wax, with every other accommodation at hand.--My friend called for a pint of wine, and this was all the expence for which we received so much civility. The conversation and other behaviour of the ladies was agreeable in the highest degree, and _not a word_ passed that would have distinguished them from nuns, or that was not in the highest degree mannerly and elegant. We parted in the street--and such is the liberty of England, that my friend ran not the smallest risk of suffering either in his honour or usefulness.--Such is the effect of freedom." We may be sure, the poor man was astonished when he saw his name before the public as one of the enlighteners of Christian Europe. He is really a man of worth, and of the most irreproachable character, and knew that whatever might be the protection of British liberty, such conduct would ruin him with his own hearers, and in the minds of all his respectable countrymen. He therefore sent a vindication of his character from this slanderous abuse to the publishers of the principal newspapers and literary journals in Germany. The vindication is complete, and B. is convicted of having related what he _could not possibly have seen_. It is worthy of remark, that the vindication did not appear in the _Berlin Monatschrift_, nor in any of the journals which made favorable mention of the performances of the Enlighteners. "Think not, indignant reader," says Arbuthnot, "that this man's life is useless to mortals." It shews in a strong light the falsity of all his declamations in favour of his so much praised natural religion and universal kindness and humanity. No man of the party writes with more persuasive energy, and, though his petulance and precipitant self-conceit lead him frequently astray, no man has occasionally put all the arguments of these philosophers in a clearer light; yet we see that all is false and hollow. He is a vile hypocrite, and the real aim of all his writings is to make money, by fostering the sensual propensities of human nature, although he sees and feels that the completion of the plan of the German Union would be an event more destructive and lamentable than any that can be pointed out in the annals of superstition. I will not say that all partisans of Illumination are hogs of the sty of Epicurus like this wretch. But the reader must acknowledge that, in the institution of Weishaupt, there is the same train of sensual indulgence laid along the whole, and that purity of heart and life is no part of the morality that is held forth as the perfection of human nature. The final abolition of Christianity is undoubtedly one of its objects--whether as an end of their efforts, or as a mean for the attainment of some end still more important. Purity of heart is perhaps the most distinctive feature of Christian morality. Of this Dr. Bahrdt seems to have had no conception; and