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 *deavour to discover what we ought to think on a question of such momentous interest. Let us analyse the ideas and feelings which constitute the contending beliefs, and watchfully establish a discrimination between words and thoughts. Let us bring the question to the test of experience and fact; and ask ourselves, considering our nature in its entire extent, what light we derive from a sustained and comprehensive view of its component parts, which may enable us to assert, with certainty, that we do or do not live after death.

The examination of this subject requires that it should be stript of all those accessory topics which adhere to it in the common opinion of men. The existence of a God, and a future state of rewards and punishments, are totally foreign to the subject. If it be proved that the world is ruled by a Divine Power, no inference necessarily can be drawn from that circumstance in favour of a future state. It has been asserted, indeed, that as goodness and justice are to be numbered among the attributes of the Deity, he will undoubtedly compensate the virtuous who suffer during life, and that he will make every sensitive being, who does not deserve punishment, happy for ever. But this view of the subject, which it would be tedious as well as superfluous to develop and expose, satisfies no person, and cuts the knot which we now seek to untie. Moreover, should it be proved, on the other hand, that the mysterious principle which regulates the proceedings of the universe, is neither intelligent nor sensitive, yet it is not an inconsistency to suppose at the same time, that the animating power survives the body which it has animated, by laws as independent of any supernatural agent as those through which it first became united with it. Nor, if a future state be clearly proved, does it follow that it will be a state of punishment or reward.

By the word death, we express that condition in which natures resembling ourselves apparently cease to