mities, since justice might be prevented by death; or rather, as the heavier judgment, to which man could be doomed, was already hanging over their heads, snatching this interval of pleasure before it fell."

Proof to the same purpose might be considerably multiplied; but these are sufficient, it is believed, to show, that at the times, to which they relate, the doctrine of a future state, was by no means universal either in Greece or Rome. Nor, should we direct our attention to the modern pagans, would the case appear different.

Of the inhabitants of the Andaman Islands, Col. Symes observes, "It is not known, that they have any idea of a future state;" though he subjoins," This may possibly arise from our imperfect means of discovering their opinions."

On the mountains, which separate Arracan from Ava, the same author found a harmless, untaught race of men, from the name of their country called Kayners. This people have no idea of a place of future reward and punishment.

The inhabitants of the Poggy Islands, lying off Sumatra, as we are informed by the Asiatic Researches, "do not appear to have the most distant idea of a future state of rewards and punishment." Mr. Campbell, who recently travelled in the southern parts of Africa, found tribes of the natives, who believe the soul and body perish at the same time. The same sentiment appears to prevail among the inhabitants of the country, contiguous to Nootka Sound.

2. Though notwithstanding these exceptions, there has generally prevailed among the heathen, both of ancient and modern times, some belief, that death does not terminate human existence, the doctrine of immortality seems never to have been established among them, on any rational grounds. It was probably first communicated to men by revelation, and cherished by the magistrate, as an important auxiliary to civil government. But it was not received, either as the result of revelation, or reason, but of ancient tradition, the origin of which was unknown.

3. Another most important reason, why the doctrine of

immortality needed illumination, was, that the ideas of those, who believed it, were irrational, ill defined, or inconsistent with a moral retribution.

There appears to be no other way of ascertaining what ideas as to a future state, prevailed among the pagan vulgar, than by attending to what the poets have left us on this subject. "We cannot," says the learned author of the Intellectual System," make a better judgment concerning the generality and bulk of the ancient pagars, than from the poets and mythologists, who were the chief instructers of them." Their writings were considered among the Greeks, as being in no very inferior sense, the result of inspiration. If such were their regard for the poets in general, what must have been their veneration for Homer, whose verses, to use the language of an animated writer, resounded through all Greece; and whose superiority was so universally acknowledged, that no one was more jealous of his pre-eminence, than of the sun by which the world is enlightened. This poet has described the region of departed souls. Is the description such as reason approves? Is it such as to supersede all necessity of light from heaven?

What can be more absurd, than that vast crowds of unbodied spirits should rush around the sacrifice, which Ulisses had offered, eager to taste the blood, which was flowing from it? What, indeed, can be more full of gloom, and darkness, and horror, than the whole scene, which the poet describes? In his subterranean world, we look in vain for any blissful regions: we see no calm and joyous retreats, where virtuous souls receive divine light, and contemplate the purity and wisdom of God. Those, who, in heathen estimation, had been fairest candidates for celestial glory, were found, even in this state of retribution, agitated with all the fury of mortal passions; sullen and gloomy in their confinement, dissatisfied with the change, through which they had passed. Achilles, though elevated far above vulgar shades, indignantly exclaims,

Think not death a theme

Of consolation; I had rather live,

The servile hind for hire, and eat the bread

Of someman, scantily himself sustain'd,

Than sovereign empire hold o'er all the shades.-Cowper.

If in describing the same general objects, the Roman poet has not overspread the whole with equal gloom and horror; if he has assigned to virtuous souls spacious fields, lucid and tranquil skies; to say nothing of the dog, the barge, and the infernal river, how far beneath the desires of immortal souls are the leisure, the conflicts, and pastimes of the Elysian fields! It has almost the appearance of profaneness, to compare these with the christian paradise. Did not the subject require it, I should need an apology perhaps for introducing in such a connè ion, the account, which writers, truly inspired, have given ut of the condition and employment of saints in light. "Ye are come to Mount Zion, and unto the city of The Hing God, the heavenly Jerusalem, and to the innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the judge of all, to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant."

To those, who are inclined to think, that the poetical account of the infernal kingdom is too grossly absurd to have been credited even by the vulgar, it may be sufficient to answer, that Plato represents even Socrates, as discoursing in the most solemn hours of his life, i. e. just before his execution, concerning the state of departed souls, in a way, which is but little different from the description of poets. He speaks particularly of the Acherusian Lake, the barges, Cocytus, and Phlegethon: adding," No man of sense can pretend to assure you, that all these things are just as you have heard. But all thinking men will be positive, that the state of the soul, and the place of its abode after death, is absolutely such as I represent it, or at least very near it, provided the soul be immortal." (See Phaedon 172.)

Another reason why the ancient heathen needed additional light on the subject of immortality, comprehending a retribution, is, that from the nature of their religion, they had no correct standard of moral virtue. In proportion as they believed the current theology concerning a future state, they must have believed the common fables as to the character of their deities; as to their origin, passions, disappointments, amours and contentions. How could they consistently expect reward from the gods, for moral qualities, which the latter did not possess; or punishment for vices, which were as common in heaven, as they were upon earth?

Those arong the modern pagans, who believe in the doctrine of a future state, entertain sentiments on the subject, which a extremely confused, and inconsistent.

Although, among the inhabitants of New Holland, no traces of religion are perceived; yet they appear to have some faint idea of a future existence, and think, that after death, they shall return to the clouds, whence they originally fell. (Bigland, iv. 414.) The inhabitants of the Pelew Islands entertain sentiments not essentially different from these. (Pinkerton ii. 488.)

The Chinese have some idea of a personal existence hereafter; yet is this perfectly inconsistent with their belief, that the soul is part of Deity, and at death is absorbed in him again. Indeed, we are told by Sir George Staunton, that "few of the Chinese carry the objects, to be obtained by their devotion, beyond the benefits of this life." (Staunton's Emb. to China, ii. 273.)

The opinion, that the soul is part of God, and will be ab sorbed in him again, which was derived from the Greek philosophy, seems now extensively prevalent in the East. (Stewart's Phil. of the Mind, 240.)

The general opinion of the Ingrians, is, that the dead continue to live in the subterranean world, in the same manner as they did on the surface of the earth; and that the grave is little more than a change of habitation. (Farmer's Wars of Hum. Spir. 421.) For this reason they bury their mon

ey, that they may make use of it in the world to come. (Goldsmith's Geography.)

The following account is given of the Kamtchadales. "Men, they believe to be a compound of soul and body; and that immediately after death, the soul passes into another state of existence: which, however, most of them think, at best a very uncomfortable one, and therefore they have a great dread of death. But others expect to go into a better state, and one that will abound in sensual gratifications; and these sometimes put an end to their lives with much unconcern. Some also order their bodies to be burnt, as a means of purifyng them, and thereby securing them from the persecution of subterranean spirits. For they suppose all the dead to be in a place under ground.

Though they do not think the soul to be a solid substance, they think that its employments, and enjoyments too, in a future state, will be similar, to those of this: and therefore they bury with them cattle and utensils of various kinds, whatever has been of use to them here." (Inst. of Mos. 109.)

The New Zealanders believe, that the soul, as soon as it is separated from the body, is engaged in war. (Chh. Miss. Mag. Aug. 1817, p. 346.)

From the imperfect view which has been taken, of pagan sentiments on the doctrine of a future life, it will not be denied, I suppose, that further instruction from some source or other, was much needed. But might not this darkness, however gross and extensive, have been sufficiently dispelled by the light of philosophy? This question seems to be answered by some of the facts now exhibited. The powers of philosophy have been tried. The most penetrating and soaring intellects were employed on this very subject. Still the darkness remained.

One reason why the philosophers of antiquity could not render clear the doctrine of immortality, was, that many of them did in no sense believe it. (Farmer on Worsh. of Human Spir. 296.) By four whole sects, according to Bishop Warburton, it was openly denied. (Div. Leg. 11. 109.)