in a general sense, denotes want of faith or belief in regard to any subject or transaction.

Religious INFIDELITY signifies a disbelief of Christianity.

Of all the methods (says an elegant modern Essayist) which the vanity of man has devised with a view to acquire distinction, there is none easier than that of professing a disbelief of the established religion. That which shocks the feelings of those with whom we converse, cannot fail of attracting notice; and as the vain are usually confident, they utter their doubts with an air so oracular and declive, as induces the simple to think them profoundly wise. Audacity, with little ingenuity, will attract the eyes of spectators, and this will sufficiently answer the purpose of many among the professed unbelievers. One might be diverted, if one were not hurt, at seeing a circle of silly admirers, gaping and fixing their eyes on some half-learned and impudent prater, who throws out oblique insinuations against the Bible, the clergy, or the sacrament. These are fertile topics of wit and ingenuity; but it might mortify the vanity of some very vain writers and talkers, if they were to recollect, what is undoubtedly true, that it is a species of wit and ingenuity which not only the vilest, but the most stupid and illiterate of mankind, have frequently displayed in all its possible perfection.

There is indeed no doubt, but that vanity is one of the principal causes of infidelity. It must be the sole cause of communicating it to others, by writing or conversation. For let us suppose the case of a very humane, judicious, and learned man, entertaining doubts of the truth of Christianity: if he cannot clear his doubts by examination, he will yet recollect that doubts are no certainties; and, before he endeavours to propagate his skepticism, he will ask himself these questions: "Am I quite convinced that what I doubt of cannot possibly be true? If I am convinced of it, am I sure that the publication of my opinions will not do more harm than good? Is not the disturbing of any long-established civil constitution attended with confusion, rebellion, bloodshed, and ruin? And are not the majority of men more strongly attached to the religion than the government of their forefathers? Will it serve my country to introduce discontent of any species? May not those innovations in religion, which discontent may introduce, lead to all the evils which are caused by frenzy and fanaticism?" Granting that I were able to make a party formidable enough to crush opposition and to exterminate Christianity, still am I certain that I act, in this instance, like a good member of society? For is not this system, whether well or ill founded, friendly to society? I must confess it; its greatest enemies have acknowledged it. What motive then can induce me to divulge my doubts of its authenticity? Not the good of mankind; for it is already allowed by unbelievers, that the good of mankind is interested in the belief of its divine original. Is it for my own good, and with a view to be convinced? I will not deceive myself; my motive, I suspect, is of another kind; for do I read those books which have been already written to satisfy similar doubts? Nothing but the vanity of appearing to be wiser than my credulous neighbours can induce me to interrupt the happiness of their belief. But vanity of this sort, which tends to disturb society, to injure the national morals, and to rob many thousand individuals of a copious source of sweet and solid comfort, must be pronounced extreme wickedness, even according to the obvious dictates of natural religion. I shall act the part of a good citizen and a good man, by conforming to a system whose beneficial influence I feel and confess, and by endeavouring to acquire a belief in that which has for so many centuries been established, and which promises to soothe me in distress with the sweetest consolations, and to brighten the dismal hour of death, by the hope of a more glorious and happy state of existence. At all events, I shall have the satisfaction of having commanded myself so far, as not to have run the hazard of endangering the welfare of my fellow-creatures, either here or hereafter, by indulging a degree of vanity, which, in a creature so weak and so short-lived as myself, is a folly very inconsistent with the superior wisdom which I seem to arrogate.

"I will venture to repeat (continues our author), that all writers against Christianity, however they may affect even the extremes of benevolence, honour, philosophy, and enlargement of mind, are actuated by vanity and wickedness of heart. Their motives are as mean, selfish, narrow, and in every respect unjustifiable, as the tendency of their writings is mischievous. Their malice is often impotent, through the foolish sophistry of their arguments; but, if ever it be successful, it is highly injurious; and indeed, considering their motives and the probable consequences of their endeavours, the infidel writer is a greater enemy to society, and consequently guiltier, according to all the principles of social union, than the thief or the traitor. Persecution would, however, only promote his cause, and his proper punishment is contempt.

"It is certainly no derogation from the character of a man of sense, to conform, even while he is so unfortunate as to doubt their truth, to the opinions of his country. His conformity will probably lead him to a train of actions and of thought, which, in due time, will induce him to believe. But, if that should not happen, yet he will act, as very wise and very great men have acted, in paying a respectful deference to the avowed conviction of others. The most intelligent and powerful men of ancient Rome, not only appeared to believe a very absurd and hurtful system, but assisted in all its ceremonies as priests. Even Socrates, who evidently entertained some notions adequate to the dignity of the one great and supreme Being, yet thought it was a duty which he owed to his country, so far to conform to the wretched establishment, as to order in his dying words a sacrifice to Aesculapius. This external conformity to the national religion ought not to be confounded with hypocrisy. If indeed it is carried to extremes, or zealously affected, it certainly is very blameable and contemptible deceit; but while it keeps within the bounds of reason and moderation, it ought to be called a decent deference to the opinions of the majority, arising from humility, and from a desire to maintain... Informers were very common both in Greece and Rome. Every corner of the streets was peopled with swarms of turbulent rascals, who made it their constant business to pick up stories and catch at every occasion to accuse persons of credit and reputation: These by the Greeks were called Συκοφάντες; for a more particular account of whom, see the article Sycophant.

Amongst the Romans, informers were of two sorts, mandatores and delatores. These played into each other's hands; the former marking down such persons as they pretended to have found guilty of any misdemeanor, and the other prosecuting them. What tended to increase the number of these pestilent fellows was, that the informers were entitled to a fourth part of the effects of the persons convicted. Wicked princes rewarded and countenanced this mischievous tribe; but Titus set on foot a most diligent search after them, and punished such as he found with death or banishment. Trajan also is praised by Pliny for a similar conduct.

INFRINGEMENT, (formed from in, and the supine of frango, "I break") a rupture or violation of a treaty, law, ordinance, or the like.