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tion/ leaves no'thing/ to ex'ercise resolution, or fl'atter expecta'tion.

The deoad/ cannot return ; and no'thing/ is left us he're/ but lan'guishment/ and gri'ef.

Yet/ such is the course of n'ature, th’at/ whoev'er lives lo'ng/ must oʻutlive those/ whom he lov'es and h'onours. Such is the condi'tion of our present exi'stence/, that li'fe/ must one time lose its associ'ations, and every inhabitant of the ea’rth/ must walk downward to the gr’ave/ alo'ne and unregar'ded, without o`ne partner of his joy or gri'ef, without o'ne/ i'nterested wi'tness of his misfoʻrtunes or succe'ss.

Misfo'rtune, indeed, he may y'et fesel ; for/ where is the bo'ttom of the misery of moan! And what is success to him that has non'e/ to enjooy it ? Happiness is not found in se'lf-contempla'tion ; it is perceived oonly/ when it is refl'ected from another.

We know little of the sta'te of departed so'uls, because suc'h knowledge is not nec'essary to a good life. Reason deserts us at the brink of the gr'ave, and can give no further intelligence. Revela'tion is not whoʻlly-s'ilent. There is jo'y/ in the angels of h'eaven/ over oʻne sinner/ that rep'enteth, and sure'ly/ this joy/ is not incommunicable to so'uls/ disenta'ngled from the body, and ma'de like aʼngels.

Let hope, therefore, di'ctate, (what revelation does not confute,) that the u'nion of souls/ may still rem’ain ; and that w'es who are str’uggling with si'n, so'rrow, and infir'mities, may have our party in the atte'ntion and kind'ness of th'ose who have fi'nished their coʻurse, and are now recei'ving their reward.

These are the gre^at occasions/ which force the mind, to take re'fuge in rel'igion : when we have no help in ourse'lves, what can rema'in, but that we look up to a hig'her and a grea°ter Power ? and to whaît hope/ may we no^t* raise our ey'es and hea'rts, when we consider/ that the great^est Power/ is the Beost.


* Although most of our clerical instructors have the good taste to avoid what Archbishop Whately calls “the common error of giving the

copula ” the emphatic impulse instead of the predicate, nevertheless we but seldom hear the Decalogue skilfully and effectively pronounced ; and where the copula does not receive too much force, the subject and predicate are rarely uttered with sufficient energy and feeling ;-and it is only where the copula (“ not ”) is plainly antithetic, as in this, and the 169th page, that it requires to be emphatically pronounced.

Surely there is no ma'n/ wh'o, (thu's affli'cted,) does not seek succour in The G'OSPEL, which has brought lif'e and immorta`lity to li'ght! The precepts of Epic'urus, (who teaches us to endu're what the laws of the universe make n'ecessary,) may sile'nce/ but not conteľnt us. The dictates of Z'eno, (who commands us to look with indifference on all external things,) may dispose us to conceal our s'orrow, but can not assuľage it. Re'al-alleviation of the loss of friends, and ra'tional tranqui'llity/ in the prospect of our o`wn dissol'ution, can be received o’nly) from the pro'mises of Hiľm/ in whose hands are life and de'ath ;-and, from the assurance of ano'ther and be tter-state, in which/ all tears will be wiped from the e'yes, and the whole soʻul/ shall be fill'ed with joy. Philo'sophy/ may infuse stu'bbornness, but Reli^gion-onlyl can give pa

tience !

Concluding tone.

THE SUBSTANCE OF A SPEECH, Against WILLIAMS, the Printer and Publisher of The Age

of Reason."

LORD ERSKINE. The defendant stands indi'cted for having published this boo'k, whi'ch I have only read from the obliga'tions of professional dut'y, and which/ I rose from the re'ading-of/ with asto'nishment and disgu'st. For my own part, ge'ntlemen, I have been ever deeply devoted to the truths of Chri'stianity; and my firm belief in the Ho'ly-Gospel, is by no means o'wing to the prejudices of e'ducation, (though I was rel'igiously-educated by the be'st of pasrents,) but/ ari'ses from the full'est/ and most conti'nued-reflections of my riper ye’ars and understanding :-it forms, at this mo'ment, the great consolaʼtion of my li'fe, whi'ch, (as a sh'adow,) must pass aw'ay, and, with out it, inde'ed, I should consider my long course of hea'lth and prospe'rity, (perhaps too'-long and too-u’ninterrupted to be go‘od for any m’an,) only as the du'st/ which the wind scatters, and rather as a sn'are/ than as a bles°sing.

This publication appears to moe/ to be as mis'chievous and cru'el/ in its pr'obable-effects, as it is manifestly illegal in its pri'nciples ; beca'use it strikes at the be'st, sometimes, al'as ! the o'nly-refuge and consolation amidst the distr'esses and

afflic'tions of the wor'ld. The poo'r and hu'mble, (whom it affe'cts to pi'ty,) may be stab'bed to the hea'rt-by-it, they have more occasion for firm hoʻpe/ beyo'nd the gr’ave, than thoʻse/ who have greater comforts/ to render life delightful. I can conceive a distre'ssed, but virtuous-man, surrounded by chi'ldren, looking up to him for bre’ad, when he has non'e/ to gi've them ; sinking under the las't-day's-labour, and u'nequal to the ne°xt; ye't, still looking up with confidence to the hoʻur/ when all tears shall be wiped from the ey'e of af'. fliction, bearing the b'urden/ la'id-upon-him, by a mysterious Pro'vidence, which he ad'ores ; and looking foʻrward (with exulta'tion) to the revealed pro'mises of his Cre'ator, when he shall be gre'ater/ than the greatest, and hap'pier/ than the haoppiest-of-mankind! What a change/ in such-a-breast, might noot* be wro'ught/ by su'ch a meʼrciless-publication !

But/ it se'ems, this is an age of reủason, and the ti^me and the per“son are/ at la'st/ arri'ved, that are to dis'sipate the errors which have overspread the past genera'tions of i'gnorance'. The believers in Christianity are ma'ny, but it belongs to the few that are wiose/ to correct their credu'lity. Beli'ef is an act of rea'son ; supe'rior-reason may, therefore, di'ctate to the we'ak. In running the mind over the long list of sinc'ere and devo'ut Chr'istians, I cannot help lamenting that Ne“wton/ had not lived to this d'ay, to have had his sha`llowness filled up with this nưew-flood of li'ght ! But/ the subject is too aw'ful for iroony. I will speak plai'nly and direc'tly. Newton/ was a Chri'stian ! Neowton, whose mind burst forth from the fet'ters/ cast by na'ture/ upon our fi'nite conc'eptions Neowton, whose science was tru'th, and the foundation of whose kno'wledge-of-it/ was philo'sophy ; not those visionary and arrogant presumptions/ which too often usurp its n'ame, but philo'sophy/ resting on the basis of mathematics, whi'ch, (like figures,) cannot lie' - Neowton, who carried the li'ne and ru'le to the ut'most-barriers of creation, and explo‘red the prin'ciples/ by which all created matter is held toge'ther, and exi'sts. But this extraordinary m'an, (in the mighty-reach of his mi'nd,) overlooked, perh’aps, the errors/ which a minu'ter investigation of the created thi’ngs/ on this ea'rth/ might have tau'ght him, of the esssence of his Creator.

* Vide Note, page 167,


What shall then be said of the great Mr. Boy'le, who looked into the organic stru'cture of all m'atter, (even to the br'ute/ inan'imate substances which the foot tre’ads-on)? Suc'h a man/ may be supposed to have been e'qually-qualified/with Mr. Pasine, to look up through na'ture/ to na'ture's-God! Yet the resu'lt of all his contempla'tions/ was the most confirmed and devo'utbeliefs of all which the other holds in conte'mpt, as de’spicable/ and dri“velling-superstition :-But th'is-error/ mi'ght, perhaps,arise from a want of a due attention to the founda'tions of hu'man-judgment, and the structure of that understa'nding/ which God has gi'ven-us/ for the investiga'tion of truth.

Let that que’stion/ be answered by Mr. Lo‘cke, who was, (to the highest pitch of devo'tion and ador'ation) a Christian. Mr. Loʻcke, whose office w'as/ to det'ect the errors of th’inking, by going up to the fou’ntain of thought, and to direc't/ into the proper track of re’asoning/ the devious mi’nd of ma'n, by sho'wing him/ its whole process, from the first percep'tions of sen'se, to the las't conclu’sions of ratiocina'tion, putting a rein besid'es/ upon false-opinion (by practical ru'les) for the co'nduct of hu'man-judgment. But thes'e-men/ were only deep thiỉnkers, and lived in their closets, u'naccustomed to the traffic of the wo'rld, and to the la'ws/ which/ practically/ regulate manki'nd.

Ge'ntlemen! in the pla'ce/ where we now si't/ to administer the justice of this great coʻuntry, above a ce'ntury ago, the ne'ver-to-be-forgotten Sir Matthew H’ale presi’ded; whose fai'th in Christi'anity/ is an exalted commentary upon its truth and re'ason, and whose liffel was a glorious exam'ple of its fru'it in m'an, admi'nistering hu'man-justice with a wis dom and pu’rity (drawn from the pure fountain of the Ch'ristian-dispensation,) which ha's-been, and wi'll-be, (in all'-ages,) a subject of the highest re'verence and admi'ration. But it is s'aid by the au'thor, that the Christian fable/ is but the ta'le of the more ancient superstitions of the worʻld, and may be easily dete'cted/ by a proper understanding of the myth'ologies of the hea'thens. Did Mi^lton understand those myth'ologies ? Was hoe less versed/ than Mr. Pa‘ine in the supers'titions-ofthe-world ? No', they were the subject of his imm'ortal-song ; and/ though shut out from all recurrence to th'em, he poured them for'th/ from the stores of a me'mory/ rich with all that m'an ever kn'ew; and laid them in their order/ as the illustration of that re’al and exa'lted-faith, the unque'stionable The myste

so'urce of that fervid g'enius, which cast a sort of sh’ade/ upon all the other-works of ma'n

“ He passed the bou'nds/ of flaming s'pace,
(Where angels trem'blel while they gaʼze ;)
He sa'w, t'ill (blasted with exc'ess-of-light)

He closed his ey'es/ in endless nig'ht.”. But it was the light of the body only/ that was exti'nguished : “the cele stial light/ shone in'ward, and enabled him to justify the ways of God to m'an.” — The result of h'is-thinking/ was/ ne'vertheless/ no't the same as the au thor's. rious incarna'tion of our blessed-Saviour, (which this work blasphemes/ in words/ so wholly unfit for the mouth of a Christian, or for the e’ar of a court of Ju'stice, that I dar'e not, I w^ill-not, give them u'tterance,) M'ilton made the grand conclusion of the Pa'radise-Lost, there'st of his finished-labours, and the u'ltimate hope, expectation, and glory of the world.

* A vir'gin is his m'other, b'ut/ his SIURE,
The pow'er of the Most High; he shall ascend,
The throne here'ditary, and bou'nd his rei'gn/

With earth's wide bou'nds, his gloory/ with the hea'vens." Th'us you fi'nd/ all' that is gr'eat, or wis'e, or sple“ndid, or illu'strious/ among crea’ted-beings; all the mi'nds/ gifted beyo'nd o'rdinary-nature, (if not inspired by its universal Author/ for the adva'ncement and dig'nity of the world,) though divided by distant a'ges, and by the clashing opi'nions, (distinguishing them from on'e an'other,) yet joʻining, (as it were,) in one sublime choʻrus, to celebrate the truths of Christi'anity, and la'ying/ upon its holy a'ltars/ the never-fa'ding offerings of their imm'ortal wisdom.


R. B. SHERIDAN. UPON the one great s'ubject, wh'ich/ at this mo'ment, I am confident has posses'sion of the whole fe'elings of every ma'n whom I add'ress—the lo'ss, the "irre "parable-loss, of the gresat,

* The speech from which this eulogy is taken, was delivered on the Hustings, prior to the interment of Mr. Fox, on Mr. Sheridan's relinquishing the contest for Westminster.-Mr.' Fox died in 1806, within twelve months of his great rival, Mr. Pitt.

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