entitled to rank among the productions of genius of the first order.

L.

THE PONDERER. No. 10.

Non omnis moriar.

Thou shalt flourish in immortal youth,

Unhurt amidst the war of elements,

The wreck of matter, and the crush of worlds.

HOR.

ADDISON.

Of all the speculations, with which philosophy is conversant, those, which relate to the origin and destination of man, are by far the most interest'ing and important. Whether we are to consider ourselves the creatures of chance, introduced into existence by accident, and for ro higher purpose than that for which being has been conferred upon a butterfly; or whether we are the children of an All-wise and Benevolent Parent, whose object in giving us our present imperfect existence, is to train us for an immortality of complete felicity;-are inquiries of such deep interest, that in comParison with them, every other speculation is un

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interesting; and all the other discoveries of philosophy only splendid trifles. To treat these subjects with levity, and to speak of them, except with profound reverence, are unequivocal indications both of a depraved mind, and of a vitiated taste.

The principal design of this essay, is to offer some observations on what are denominated the natural arguments for a future state, or what are the reasons founded upon present appearances, which render it an article of belief. For it will

scarcely admit of a doubt, that a unity of design pervades all the works of creation, or that the present system of things stands in the closest possible connexion with the future; and, therefore, that to a being capable of contemplating the whole system, of which the earth and its inhabitants are a portion, the restoration of the human race to life and consciousness, would form an indispensible part of the divine plan. If this consideration, be admitted, it will not, perhaps, be deemed an extraordinary supposition to add, that this restoration may be the result of causes which are even now operating; and that, therefore, it may be denominated a natural event, in that sense of the term, which represents the laws of nature to be the uniform operations of the

Deity. The question which we have to determine is, "whether that small part of the divine plan, which comes under our inspection, affords the satisfactory evidence for a future existence, which the inquisitive and philosophical mind may honestly require ?"

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All the natural arguments for a future state of existence either arise from, or are connected with, the being and perfections of the Deity. existence of God, and the attributes of power, wisdom and goodness, into which all the divine perfections are resolvable, are here considered as first principles, which must be admitted as the foundation of all reasoning upon the subject. It will not, perhaps, be altogether irrelevant to add, that as all the moral attributes may be resolved into goodness, so infinite benevolence is indissolubly and necessarily connected with infinite wisdom, and probably have the same necessary relation, as cause and effect. Founding our hopes then on the perfections of God, we may with confidence, expect whatever will be really good for us to receive; and from this consideration alone, a future state is so highly probable, that it ought to be taken into consideration, when estimating a rule of life for securing the greatest possible sum of individual happiness.

The expectation of a future state is, however, considerably strengthened by the numerous ap-. pearances of a moral government, in the general tendency of events to render the virtuous happy, and the vicious miserable. The apparent deviations from this arrangement, appear as striking exceptions to general laws; and are probably designed to lead the thoughtful and inquisitive mind, to the expectation of another, and better state of things, in which the seeming disorders of this infancy of existence shall be rectified.

In unison with this conclusion, is that drawn from the imperfection of wisdom and virtue, in the present state of existence, compared with the capacity of the human mind. It is impossible to take a view of the moral world, without being struck with the provision which is made for mental discipline, for the formation of virtuous habits, and for the acquisition of the benevolent affections. That this should be carried on to perfection, is a design worthy of the wisdom, and of the benevolence of the Deity. To suppose that this will be the case, no farther than we observe it actually is in this state of being, is to suppose that the power of God is inadequate, or his good. ness indisposed, to carry on the process. But as neither of these, can even for a moment, be ad

mitted, we have all the evidence the subject naturally admits to conclude, that the process will be resumed in a future state of existence--that in regions more favourable to intellectual culture, the capacities, which in this first stage of intelligence, promised such important results, will be carried to all the perfection of which they are capable.

An argument still remains, deserving more attention than it has yet obtained, derived from the manner in which the present existence terminates. The pains of dissolution, substracting every exaggeration of unworthy fears, or superstitious terror, and admitting them to be any thing, are absolutely irreconcileable to the attributes of the Deity-to all the known and experienced laws of nature, upon any other supposition than that of a future state. It cannot be too frequently repeated, that under the government of a Being of infinite benevolence, pain, without reference to an object, can have no place. All the other pains to which our nature is subject, are intended either to caution us against greater evils, or to remove them. Here are pains, which can have no object upon any other supposition, than that of a future state. If existence must-terminate with the present life, why should its last feeling be a pang of