By what right do you punish Mr. Eaton? What but antiquated precedents, gathered from times of priestly and tyrannical domination, can be adduced in palliation of an outrage so insulting to humanity and justice? Whom has he injured? What crime has he committed? Wherefore may he not walk abroad like other men and follow his accustomed pursuits? What end is proposed in confining this man, charged with the commission of no dishonourable action? Wherefore did his aggressor avail himself of popular prejudice, and return no answer but one of common place contempt to a defence of plain and simple sincerity? Lastly, when the prejudices of the jury, as Christians, were strongly and unfairly inflamed[1] against this injured man as a Deist, wherefore did not you, my Lord, check such unconstitutional pleading, and desire the jury to pronounce the accused innocent or criminal[2] without reference to the particular faith which he professed?
In the name of justice, what answer is there to these questions? The answer which Heathen Athens made to Socrates, is the same with which Christian England must attempt to silence the advocates of this injured man—"He has questioned established opinions."—Alas! the crime of enquiry is one which religion never has forgiven. Implicit faith and fearless enquiry have in all ages been irreconcileable enemies. Unrestrained philosophy has in every age opposed itself to the reveries of credulity and fanaticism.—The truths of astronomy demonstrated by Newton have superseded astrology; since the modern discoveries in chemistry the philosopher's stone has no longer been deemed attainable. Miracles of every kind have become rare, in proportion to the hidden principles which those who study nature have developed. That which is false will
