ful mind for that ridicule which marks the pages of Voltaire; and the mind which can cherish the ridicule of the latter without remorse, is sufficiently prepared for the false philosophy of Marat and Volney, and bids fair for the adoption of the bare-faced impudence of Themas Paine.

It is thus the principles of posterity become poisoned at the fountain-head. And while under the sanction of a Bolingbroke or a Shaftesbury, the insidious volumes of similar writers have been calling in question those truths which we have been taught to revere as sacred and incontrovertible; it is to be lamented that men of erudition and splendid talents, who profess themselves christians, have lent their pens-"to point a moral, or adorn a tale!" This stricture may seem severe. I should gratify my feelings in softening its rigour, but the fact is self-evident, and I draw the comparison with the deepest regret.

66

In all ages of the world a general belief has prevailed, that man must survive the grave. This sentiment is inculcated so early as the days of Homer, in

"That wrath which hurl'd to Pluto's gloomy reign "The souls of mighty chiefs, untimely slain ;

* The name of this great bad man but seldom passes through my mind, without bringing with it that laconic but pointed character given of him by Mr. Cowper. His character of M. de Voltaire is, that he

"Liv'd long, wrote much, laughed heartily, and died!”

"Whose limbs, unburied, on the naked shore, Devouring dogs and hungry vultures tore."

On the presumption of this general truth, the idea of future consciousness is founded, and consequently of rewards and punishments in another life. From this source, those systems of morality have been drawn by those venerable sages of antiquity, whose writings have illuminated the Pagan world. And while arguments and authority have both conspired to establish this general truth, and define the boundaries of human action; a full conviction of its being true, has afforded us that immovable basis on which we rest our hopes and fears.

It is indeed to be lamented, that while these truths have obtained the general suffrage, the world has not been without exceptions to universal belief. Whether the insufficiency of evidence, or some unaccountable deformity in the human intellect; whether the novelty of being singular, a determined resolution to resist those restraints which a conviction of these truths would impose; or a lazy apathy which freezes the mental powers, may claim the primary station in the black catalogue of causes; are points of speculation which it might be useful to explore. Whatever the cause or causes are, certain it is, that an apparent fatality extends its influence to a certain description of men, who seem to place their defence in the blandishments of wit, and derive their security from the sorceries of applause.

the arguments as well as manner, are equally

new to me.

On a subject so awful, I am well assured that the ground on which I tread, is, if possible, more than sacred; but whatever be the issue, Í shall have this consolation, that I have done my best, and meant it well. To pretend to be without all emotion on the issue of this Essay, I should betray my vanity in professing. I have sensations on the occasion which I feel it difficult to describe; and I place the internal conflict of my bosom, among those indescribables, which may naturally be conceived on such an occasion, to occupy the mind of man.

My feelings revolt at the idea of publishing an Essay on such a subject while I am writing this Preface; yet the importance of the subject suggests these ideas;-If I succeed in my main propositions, I shall feel myself amply recompensed for my present perturbations; if not, the occasion itself will soften the mortification of disgrace.

It is not, however, to my own feelings, but, to the public judgment that I appeal.

A subject so abstruse in its nature, and whose consequences extend to a future state of being, must necessarily impress some obscurities on the manner of its pursuit: I have avoided all in my power, and yet many, perhaps, remain. It must, however, be remembered, that our inability to comprehend a fact, is no argument against the fact itself. The ploughshare of reason may be driven through the rocks of error,

although every reader may not be able to disce the furrow which it makes.

Far be it from me to insinuate, that I have said all that might be said, or anticipated every objection which may be started; but truths can never oppose each other; and if the arguments which I have adduced to establish my main propositions be conclusive, every objection, however plausible, must lose its force. On such a subject, new arguments are continually starting to a contemplative mind; and whether the importance or extension of this subject be the greatest, it is, perhaps, hard to say; but in favour of an important subject, he that advances any thing new, adds to the general stock of argument; and he that adds to the general stock of argument, adds to the general benefit of mankind.

Let it not be thought because I have declined all appeal to the Sacred Volume, that I have therefore drawn over the book of God the most distant shade of disrespect. The mind that can harbour such an idea, must form but a very partial conception of my undertaking. The Bi ble I consider as the great repository of sacred knowledge; and moral philosophy can be no longer right, than while it acts in concert with revelation. I consider moral truth, as an elevated mountain, the summit of which, Revelation unveils to the eye of faith, without involv. ing us in the tedious drudgery of painful speculations. To some of these views philosophy will direct us, through a labyrinth of intricacies;

In proportion as science has enlightened the human mind, an attack on these truths has naturally been succeeded by an examination of first principles; opposition has produced defence, and life and immortality have been brought to light by the gospel. The day of general controversy has long been past, and peace has been the happy result of demonstration.

In this state of tranquillity, when the ground of infidelity was no longer tenable, and opposition became too feeble to keep alive debate, the rational methods of defence were lost, with many, in the blaze of demonstration; and the arguments which proved the soul to be immortal, were forgotten in the full conviction of its being true. An Atheist, like a solitary meteor, might have wandered through a century, and excited the mixed emotions of astonishment and contempt.

The concluding years of the eighteenth century, have, however, presented us with a different aspect. The revolution in France has extended itself to the departments of literature, and moral philosophy has undergone a considerable change. The contagion has been communicated across the water. In England we have been told that the human soul "is nothing "but matter;" and in France we are informed, that "death is an eternal sleep." A Godrein has told us, that "duty is the bugbear of the ignorant;" and a Marat has assured us, that "pity is not a native of the human breast." The doubts which have been started by Hume and