shall presume my argument to be still good, that, if a house must be built by thought and design, a world cannot have been built without; though I have seen the one, and never was so fortunate as to see the other. Let me add farther, that if in the general contrivance and construction of the world there be evident demonstration of consummate wisdom, that demonstration cannot be set aside by seeming or real inconveniences in some parts, which, for good reasons, were either originally designed, or may have been since introduced, for the trial or punishment of its inhabitants, or for other purposes, unknown to us. This is the plain conclusion formed by common sense, and surely ten times more rational than to talk of eggs, and seeds, and spiders, and the necessity of seeing the world made, in order to know that it had a maker.

LETTER V.

I SHALL not pursue any farther, at present, the wild ramblings of the spirit of scepticism in the Dialogues on Natural Religion. If your disorder should return hereafter, dear sir, we may take another handful or two of the hasty-pudding. Let us advert in the mean time to something more mischievous than the Dialogues, because more intelligible to the generality of readers, I mean an Essay on Suicide, in which that practice is vindicated, and recommended to his Majesty's liege subjects, not only as lawful and innocent, but as containing and comprehending, in many cases, almost the whole duty of

man.

The Essay opens with a panegyric on philosophy as the only remedy for superstition. But may not the remedy prove worse than the disease? A young gentleman, some years ago, suffered himself to be seduced to popery. His friends sent him to the sage of Ferney for a cure; and a most effectual one indeed was wrought. He came home a confirmed infidel, and has employed himself ever since in writing against Christianity. Popery may be bad; but irreligion is not better.

Pag. 1. Mr. Hume laments that "men endow"ed with the strongest capacity for business and af"fairs, crouch all their lives under slavery to the grossest superstition."

Superstition surely is not the failing of the present age in Great Britain. We have reason to wish there was a little more of it than there is; since by "the grossest superstition," philosophers often mean neither more nor less than the Christian religion.

Pag. 2. "The fair sex feel many of their joys "blasted by this importunate intruder."

And lo, Mr. Hume, in his panoply of "sound philosophy," sallies forth as their champion, to slay the giant, and deliver the captive damsels. But of what kind are the female "joys" here alluded to? Innocent ones are heightened by religion, and those that are otherwise ought to be "blasted." Mr. Hume, we have been told, delighted much in the company of women that were modest, though the system of morals, with which he favoured the world, was by no means calculated to make or to keep them such. If they were edified by his conversation, I am heartily glad of it: "I do rejoice, yea, and "will rejoice."

Ibid. "

Superstition being founded on false opi"nion must immediately vanish, when true philosophy has inspired juster sentiments of superior powers."

But where is this same "inspiring true philoso❝phy" to be found? In the writings of the ancient heathens? Assuredly not. They were not agreed whether there were many Gods, one God, or no

Alas! his

God. In the writings of Mr. Hume? famous Dialogues on Natural Religion show that, by studying their works, he had brought himself, and wished to bring his readers, into the very same uncertainty. "Just sentiments of superior powers" can be "inspired" only by those powers. From the apostasy of the nations to the coming of Christ, philosophy laboured at the task in vain; and if she has succeeded in any respect better since, it is because she has borrowed light from Revelation, and not been honest enough to own it. Christianity is founded not upon "false opinions," but facts, the truth of which all Mr. Hume's philosophy has never been able to disprove.

Pag. 3. To the direful effects of superstition enumerated by Cicero, Mr. Hume adds one still more direful; that a man under its dominion, "though "death alone can put a full period to his misery, "dares not fly to this refuge, but still prolongs a "miserable existence, from a vain fear lest he offend "his Maker by using the power with which that be"neficent Being has endowed him. The presents "of God and nature are ravished from us by this "cruel enemy, and notwithstanding that one step "would remove us from the regions of pain and "sorrow, her menaces still chain him down to a "hated being, which she herself chiefly contributes "to render miserable.'

The superstition intended by Cicero is pagan superstition. But what is that superstition which in these times is understood to prohibit suicide? Evidently it is the Christian religion. It is this there

fore which by Mr. Hume is called "the modern "European superstition." This is the "virulent poison "," the "cruel enemy," the "inhuman ty"rant "," that "chiefly contributes to render life

miserable;" and the Deity is complimented by him as a "beneficent Being," because he has “en"dowed a man with power" to cut his throat, or blow out his brains, in order to escape. The same beneficent Being has endowed a man with " "power" (if that be all which is wanted) to cut the throat or blow out the brains of his neighbour, should he judge that neighbour to be the cause of his misery. Upon the principles advanced by Mr. Hume, it is no easy matter to give a good and sufficient reason why he should not do so. For if he has a right to kill himself when any great evil befalls him, or when he is under the apprehension of it, why may he not have an equal right to kill another, who, as he apprehends, has brought evil upon him, or who, as he fears, will do it? So, again: if he may kill himself because he seems no longer of any use to society, why not, out of charity, kill another, whom he finds or fancies to be in the same predicament? If such be Mr. Hume's philosophy, the Lord defend us from it, and bless us with a little common sense, and common honesty!

Pag. 5. Mr. Hume undertakes to prove that suicide is no breach of our duty to God: and now let us attend to him.

"In order to govern the material world, the Al

* Pag. 5.

"Pag. 2.

X

Pag. 4.

y Pag. 5.