length of the work, or whether he found himself gradually led on as he pursued his subject, must remain a doubt. His earliest production is unquestionably the most abstruse of all his works, nor did the four volumes he published before his death meet with that encouragement from the public which they have since been thought to deserve. Their title was unfortunate, and contributed to raise

prejudices against them.* At the time of the publication many fanciful theories were afloat on subjects of religious controversy: these had disgusted the public, and a work professing in its titlepage to pursue the Light of Nature might be reasonably suspected as unfavorable to the doctrines of Revelation. On this ground, therefore, it was thought advisable by the respectable authorities with whom the late Editor consulted when she printed the posthumous works of her father, to suppress a part of them which did not appear essential to the general scheme of the Author, and might tend to confirm the prejudice raised by the title. But the motive which operated most strongly on the mind of the late Mrs. Tucker, on this occasion, was her conviction that her father was strictly and conscientiously attached to the doctrines of the Church of England, and she was cautious of hazarding anything which might expose his principles to an opposite construction, and which, she was aware, would be eagerly caught at by those who differed from the established persuasion.

Such were the motives which influenced the conduct of the former Editor, in suppressing a Chapter which treats on the construction of the four first verses in the Gospel according to St. John. Her objections to its publication, however judicious at that moment, have now lost much of their weight. The prejudices excited by the title have vanished on the world becoming acquainted with the contents. The religious and moral principles of the Author have stood the test of public investigation, and no longer remain open to misapprehension. The sentiments, the doctrines, the arguments, and the illustrations in every part of the work are equally those of Mr. Tucker, and the particular Chapter of which I am speaking was prepared in his own hand-writing for the press. The great and benevolent object of the Author was the establishment and promulgation of truth: his conjectures (for they are no more,) on this abstruse point, should they prove

Soon after Mr. Tucker's death, various attempts were made by different sectaries to enlist him under their banners, particularly Mr. Lindsay, who endeavored to show, by several partial extracts from his works, that he was inclined to the opinions of the Unitarians. A very full refutation of these misrepresentations was soon afterwards published by Thomas Kynaston, Esq. under the signature of A Layman," by which Mr. Tucker's religious character was completely vindicated.

satisfactory, may lead to that desirable end, by their publication : should they be thought otherwise, it can reflect no discredit on his memory, to have hazarded an unsuccessful opinion on a subject which the most learned and enlightened men have acknowledged themselves unequal to explain.

H. P. ST. JOHN MILDMAY, M. P.

INTRODUCTION.

RELIGION and MORALITY, being of universal concern to persons of all conditions and denominations, as well with regard to their present happiness as their future expectations, have always engaged the thoughts of such as were disposed to think seriously upon anything; and the minds of men being variously turned, that natural fondness which attaches every one to the decisions of his own judgment, especially in matters nearly affecting his interest, has given birth to innumerable disputes among the learned in all ages; from whence great disorders and mischiefs have frequently arisen among the rest of mankind. But though contention has never ceased, nor is ever likely to cease, yet the particular subjects exciting it from time to time have often changed: one set having divided the ancient philosophers, another the doctors in the reign of school divinity, and another the several sects of Christians at and after the reformation.

All these old topics of litigation are now happily laid aside, or lie dormant in the closets of the studious, where they are treated of as matters of speculation, giving no disturbance to the world in general. The principal, or perhaps only question agitated with any degree of warmth and earnestness in these times and countries, seems to be, Whether Reason alone be sufficient to direct us in all parts of our conduct, or Whether Revelation and supernatural aids be necessary. For upon this hinge the merits of our present religious disputes chiefly turn, rather than upon external evidence, which one may observe always carries more or less weight with men, according as they are prepossessed either in favor or prejudice of the doctrines enforced thereby; nor indeed would deserve regard at all without prospect of some advantage to accrue from the result. For, were a Revelation proposed which should offer nothing more than we could discover by our

own sagacity, or attain by common industry, nobody would think it worth while to be at any trouble either in recommending or entering upon an examination of its authenticity.

Upon this question, concerning the sufficiency of Reason, many treatises are written and much thrown out in the pulpits and in private conversation: nor would means be neglected of interesting the populace in the dispute, which from a dispute would then become a quarrel and occasion of civil commotions, did not our laws wisely provide for the maintenance of peace and good order by restraining the fiery zeal of some and wanton licentiousness of others. While the contest stands thus confined within the limits of argumentation, no very mischievous consequences can ensue. We need not fear truth should lie long overwhelmed under the sophisms of falsehood : it will always rise at last triumphant over the strongest opposition; or rather like gold, which comes brighter and purer out of the furnace, will get clear of that rust and dross that gathers upon the soundest doctrine by too long quiet. When men are all of a mind they grow careless, seldom giving themselves the trouble to enter into the grounds of what passes current by universal consent: or else graft their own airy imaginations upon the solid substance. But the vigilance of an adversary suffers no foreign mixtures that will not stand the strictest scrutiny: and his misrepresentations give occasion for what remains, to be fully explained and more clearly understood.

But how great advantages soever may accrue from controversy, it is attended by no less inconvenience. It draws off men's attention from the main end of Religion, which is to make them better, by leading them insensibly into a persuasion that orthodoxy on one hand, and freedom from bigotry on the other, is to stand in Jieu of all the practical duties of life: it destroys that mutual good-will and esteem from whence the benefits of society chiefly result; and it cuts off half the means of improvement by shutting our eyes against the clearest truths and most shining examples presented by those of whom we have received an ill impresFor it is no uncommon thing to combat an opinion or vilify an action of the person we dislike, merely because they are his, without once considering the merits of either.

sion.

Wherefore the worst kind of disputing is that which proceeds solely in the spirit of opposition, tending to overthrow but not to establish for there is scarce any system so bad as not to be better than none at all. He that pulls down his neighbor's house does him a diskindness, however inconvenient soever it were, unless he furnishes him with a plan and materials for building one more commodious. Let every man by my consent offer whatever