principles of reasoning which he uniformly admits in his physical and mathematical investigations, and as determined to resist the force of every evidence which can be adduced in proof of his immortal destination. of a future state of retribution. These two fundamental propositions are so intimately connected, and the latter is so essentially dependent on the former, that they must stand or fall together. And, consequently, we find, that the man who obstinately rejects the doctrine of a future state, either avows himself a down-right atheist, or acts precisely in the same way as a person would do, who believes that a Supreme Moral Governor has no existence. But even the principles of atheism itself, though frequently embraced by vicious charac ters to allay their fears, are not sufficient to remove all apprehensions in regard to a future existence. For, if the universe be the production merely of an eternal succession of causes and effects, produced by blind necessity impelling the atoms of matter through the voids of immensity Thus I have endeavored, in the preceding pages, to prove and illustrate the immortality of man, from a consideration of the universal belief which this doctrine has obtained among all nations--the desire of immortality implanted in the human breast-the strong desire of knowledge, and the capacious intellectual powers with which man is furnished-the capacity of making perpetual progress towards intellectual and moral perfection-the unlimited range of view which is opened to the human mind throughout the im--what should hinder, that amidst the infinite mensity of space and duration-the moral powers of action with which man is endued-the forebodings and apprehensions of the mind when under the influence of remorse-the disordered state of the moral world when contrasted with the systematical order of the material—the unequal distribution of rewards and punishments, viewed in connection with the justice of Godthe absurdity of admitting that the thinking principle in man will be annihilated-and the blasphemous and absurd consequences which would follow if the idea of a future state of retribution were rejected. Perhaps there are some of these arguments, taken singly, that would be insufficient fully to establish the truth of man's eternal destiny; but when taken in combination with each other, they carry irresistible evidence to the mind of every unbiassed inquirer. They all reflect a mutual lustre on each other; they hang together in perfect harmony; they are fully consistent with the most amiable and sublime conceptions we can form of the Deity; they are congenial to the sentiments entertained by the wisest and best of men in every age; they are connected with all the improvements and discoveries in the moral and physical worlds; and, like the radii of a circle, they all converge to the same point, and lead directly to the same conclusion. It appears next to impossible, that such a mutual harmony, consistency, and dependence, could exist among a series of propositions that had no foundation in truth; and, therefore, they ought to be considered, when taken conjunctly, as having all the force of a moral demonstration. They rest on the same principles and process of reasoning from which we deduce the being of a God; and I see no way of eluding their force, but by erasing from the mind every idea of a Supreme Intelligence. Hence, it has generally, I might say, uniformly been found, that all nations that have acknowledged the existence of a Divine Being, have likewise recognised the idea combinations arising from perpetual motion, men should be created, destroyed, and again ushered into existence, with the same faculties, reminiscences, perceptions and relations as in their former state of existence? And, although thou sands or millions of years should intervene between such transformations, yet such periods might appear as short and imperceptible as the duration which passes while our faculties are absorbed in a sound repose. The idea of infinity, immensity, and an endless succession of changes, renders such a supposition not altogether impossible. But what a dreadful futurity might not the mind be left to picture to itself in such a case? If the movements of the universe were the productions of chance, directed by no intelligent agency, we should incessantly be haunted with the most dreadful anticipations. We should see the images of death, annihilation, and reproduction advancing before us in the most terrific forms, and should find it impossible to determine on what foundation the hopes and the destiny of intelligences reposed. We should be uncertain whether mankind were doomed to perish irrecoverably, or, by the operation of some unknown cause, or accident, to be reproduced, at some future period in duration, and devoted to endless torments. The comparative order and tranquillity which now subsist, or have subsisted for ages past, could afford us no ground of hope that such consequences would not take place: for all the revolutions of time to which we can look back, are but as a moment in the midst of infinite duration, and the whole earth but a point in the immensity of space. So that, during the lapse of infinite ages, changes, revolutions and transformations might be effected, which might overwhelm all the intelligent beings that ever existed, in eternal misery. Hence it appears, that even atheism itself, with all its mass of contradictions and absurdities, cannot entirely shelter its abettors from the terrors of an unknown futurity. I shall only remark farther, on this part of my subject,—that, although the arguments now Hadduced in support of the immortality of man were less powerful than they really are, they ought to make a deep impression on the mind of every reflecting person, and determine the spline of conduct which he ought to pursue. If they were only probable-if they possessed no Se greater degree of weight than simply to overbalance the opposite arguments, still, would be 52 every man's interest to act on the supposition, that a future world has a real existence. For, in the ordinary affairs of human life, and even in the sciences, our opinions and conduct are genees rally determined by a series of probabilities, and er & concurrence of reasons, which supply the want of more conclusive evidence on subjects which are not susceptible of strict demonstration. A merchant, when he purchases a certain commodity, has no demonstrative evidence that the sale of it shall ultimately turn to his advantage; but, from a consideration of its price and quality, of the circumstances of trade, and of his immediate prospects, he determines on the purchase; and, by acting on the ground of similar probabilities, he conducts his affairs, so as to issue in Ez his prosperity and success. A philosopher has no demonstrative arguments to support the onehalf of the opinions he has formed, in relation to the phenomena of human society, and of the → material world. His deductions respecting the causes of the winds, of thunder and lightning, of volcanic eruptions, of the nature of light, sound, electricity, galvanism, and other operations in the system of nature, are grounded on that speY cies of reasoning which is termed analogical, and which, at best, amounts to nothing more than a high degree of probability. Notwithstanding, he feels no hesitation in prosecuting his experiments and researches, under the guidance of such reasoning, confident that it will ultimately lead him to the innermost recesses of the temple of truth; for we know, that the most splendid discoveries of modern times, have originated from inquiries and observations, conducted on the ground of analogical reasoning. In like manner, in the important subject under consideration, we ought to be determined in our views and conduct, even by probabilities, although the arguments adduced should leave the question at issue in some measure undetermined. For, if an eternal world has a real existence, we not only embrace an error in rejecting this idea, but, by acting in conformity with our erroneous conceptions, run the risk of exposing ourselves to the most dreadful and appalling consequences. Whereas, if there be no future state, the belief of it, accompanied with a corresponding conduct, can produce no bad effect either upon our own minds or those of others. On the contrary, it would prove a pleasing illusion during our pas mage, through a world of physical and moral evil, and would revive the downcast spirit, when overwhelmed with the disappointments and sorrows which are unavoidable in our present condition. So that, even in this case, we might adopt the sentiment of an ancient philosopher,* and say If I am wrong in believing that the souls of men are immortal, I please myself in my mistake; nor while I live will I ever choose that this opinion, with which I am so much delighted, should be wrested from me. But if, at death, I am to be annihilated, as some minute philosophers suppose, I am not afraid lest those wise men, when extinct too, should laugh at my error." But, if the arguments we have brought forward, amount, not only to bare probability, but to moral certainty, or, at least, to something nearly approximating to moral demonstration-if the opposite opinion involves a train of absurdities, if it throws a dismal gloom over the destiny of man, and over the scenes of the universe, and if it robs the Almighty of the most glorious and distinguishing attributes of his nature-no words. are sufficient to express the folly and inconsistency of the man, by whatever title he may be distinguished, who is determined to resist conviction, and who resolutely acts, as if the idea of a future world were a mere chimera. To pass through life with indifference and unconcern, to overlook the solemn scenes of the invisible world, and to brave the terrors of the Almighty, which may be displayed in that state-in the face of such powerful arguments as even reason can produce is not only contrary to every prudential principle of conduct, but the height of infatuation and madness. Such persons must be left to be arou sed to consideration, by the awful conviction which will flash upon their minds, when they are transported to that eternal state which they now disregard, and find themselves placed at the bar of an almighty and impartial Judge. Among the considerations which have been adduced to prove the itnmortality of man, I have taken no notice of an argument, which is almost exclusively dwelt upon by some writers, namely, that which is founded on the immateriality of the human soul. I have declined entering upon any illustration of this topic,-1. Because the proof of the soul's immateriality involves a variety of abstract metaphysical discussions, and requires replies to various objections which have been raised against it, which would tend only to perplex readers endowed with plain common sense. 2. Because the doctrine of the immateriality of the thinking principle, however clearly it may be proved, can add nothing to the weight of the considerations already brought forward; nor, when considered by itself, can it afford any conclusive argument in favour of the soul's immortality. It simply leads us to this conclusion, • Cicero. endued it with so many noble faculties, can continue its existence, through an unlimited exten! of duration, in a thousand modes incomprehen -that, since the soul is an uncompounded substance, it cannot perish by a decomposition of its parts; and consequently, may exist, in a separate state, in the full exercise of its powers, af-sible to us. If a material system of organical ter its corporeal tenement is dissolved. But its powers be necessary for the exercise of its enimmortality cannot necessarily be inferred from ergies, he can either clothe it with a fine etheits natural capacity of existing in a state of se- real vehicle, at the moment its present tenement paration from the body; for that being who crea- is dissolved, or connect it, in another region of ted it may, if he pleases, reduce it to annihilation, the universe, with a corporeal frame of more exsince all the works of God, whether material or quisite workmanship, analogous to that which immaterial, depend wholly on that power by which it now animates. For any thing we know to they were originally brought into existence. Its the contrary, there may be some fine material immortality depends solely on the will of its Cre- system, with which it is essentially connected, ator, without whose sustaining energy the whole and which goes off with it at death, and serves creation would sink into its original nothing. If as a medium through which it may hold a direct it could be proved that God will employ his communication with the visible universe. Even power to annihilate the soul, in vain should we at- although its consciousness of existence were to tempt to demonstrate that it is naturally immor- be suspended for thousands of years, its Creator tal. But whether God wills that the soul should can afterwards invest it with a new organical be destroyed at death, is a very different question frame, suited to the expansive sphere of action from that which relates to its nature as an imma- to which it is destined; and the intervening peterial substance. The whole train of argument riod of its repose may be made to appear no illustrated in the preceding pages, affords, I pre- longer than the lapse of a few moments. In sume, satisfactory evidence that the Creator will short, if God has sustained the material universe never annihilate the human soul, but has destined hitherto, and will, in all probability, continue it it to remain in the vigorous exercise of its noble for ever in existence, so that not a single atom faculties to all eternity. now existing, shall at any future period be annihilated-the same Power and Intelligence can, with equal ease, support the thinking principle in man, whatever may be its nature or substance, and however varied the transformations through which it may pass. If the Creator is both able and willing to perpetuate the existence of the rational spirit through an endless duration, and if his wisdom, benevolence and rectitude require that this object should be accomplished, all difficulties arising from its nature or the mode of its subsistence, must at once evanish. The preceding arguments in support of a future state, are, therefore, equally conclusive, whether we consider the soul as a pure immaterial substance, or as only a peculiar modification of matter; so that the sceptic who adopts the absurd idea of the materiality of mind, cannot, even on this ground invalidate the truth of man's eternal destination. Hence it follows, that it is a matter of trivial importance, when considering the arguments which prove our immortal destiny, whether we view the soul as a material, or as an immaterial substance. Suppose I were to yield to the sceptic, for a moment, the position, " that the soul is a material substance, and cannot exist but in connexion with a material frame," what would he gain by the concession? It would not subtract a single atom from the weight of evidence which has already been brought forward to prove the immortality of man. For, if we can prove that God has willed the immortality of the soul and, consequently, has determined to interpose his almighty power, in order to support its faculties throughout an eternal existence, in vain shall he have proved that it is not immortal in its nature. He who created the human soul and CHAPTER II. PROOFS OF A FUTURE STATE FROM DIVINE REVELATION. THE evidences of a future state, which we have endeavoured, in the preceding pages, to investigate on the principles of human reason, are amply confirmed and illustrated in the Revelation contained in the Sacred Scriptures. It is one of the distinguishing characteristics of that revelation, that, in every important point, it harmonizes with the deductions of sound reason, and the principles of common sense. This was naturally to be presumed; since God is the author both of the reasoning faculty, and of the declarations contained in the volume of inspiration; and this consideration forms a strong presumptive argument in support of the divine authority of the Scriptures, and should excite us to receive, with cordial veneration and esteem, a revelation which confirms the law of nature, and is congenial to the sentiments of the wisest and the best of mankind in all ages. If any serious inquirer, who had entertained doubts on this subject, has been led to a conviction of the reality of his immortal destiny, by such arguments as the preceding, he will naturally resort to the Sacred Records for more full information on this important point; and I should have no fear of any one remaining long an enemy of Revelation, when once a powerful conviction of a future state has been deeply impressed on his mind. If a man is fully convinced that he is standing every moment on the verge of an eternal state, he cannot but feel anxious to acquire the most correct information that can be obtained respecting that world which is to constitute his everlasting abode; and if he is altogether care less and insensible in this respect, it is quite clear, that he has no thorough conviction of the realities of a life to come. The Christian Revelation has "brought life and immortality to light," not so much on account of the express assurance it gives of the reality of a future world, but chiefly, as it clear ly exhibits the nature and the employments of that state, its endless duration, the ground on which we can expect happiness in it, and the dispositions and virtues which qualify us for relishing its exercises and enjoying its felicities; and particularly, as it opens to our view the glorious scene of a "resurrection from the dead," and the re-union of soul and body in the mansions of bliss. In illustrating this topic, it would be quite unnecessary to enter into any lengthened details. When the divine authority of the Scriptures is recognised, a single proposition or assertion, when it is clear and express, is sufficient to determine the reality of any fact, or the truth of any doctrine; and therefore, I shall do little more than bring forward a few passages bearing on the point under consideration, and intersperse some occasional remarks. As some have called in question the position, "that the doctrine of a future state was known to the Jews," I shall, in the first place, bring forward a few passages and considerations to show that the doctrine of immortality was recognised under the Jewish as well as under the Christian dispensations. As the belief of a future state lies at the very foundation of religion, it is impossible to suppose, that a people whom the Almighty had chosen to be his worshippers, and the depositories of his revealed will, should have remained ignorant of this interesting and fundamental truth, and have had their views confined solely to the fleeting scenes of the present world. "Faith," says Paul, in his Epistle to the Hebrews, "is the confident expectation of things hoped for, and the conviction of things not seen."* It includes a belief in the existence of God, and of the rewards of a life to come; for, says the same apostle, "He that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him." Having stated these principles, he proceeds to show, that the ancient patriarchs were animated in all their services by their conviction of the realities of a future and invisible world. With respect to Abraham he informs us, that "he expected a city which had foundations, whose builder and maker is God." He obtained no such city in the earthly Canaan; and therefore we must necessarily suppose, that his views were directed to mansions of perpetuity beyond the confines of the present world. With respect to Moses, he says, that under all his persecutions and afflictions, "he endured as seeing Him who is invisible; for he had a respect to the recompense of reward." That reward did not consist in temporal grandeur, otherwise, he might have enjoyed it in much more • Doddridge's Translation of Heb. xi. 1. splendour and security in Egypt, as the son of Pharaoh's daughter; nor did it consist in the possession of Canaan, for he was not permitted to enter into that goodly land. It must, therefore, have been the celestial inheritance to which the eye of his faith looked forward, as the object of his joyful anticipation. With regard to all the other patriarchs whose names stand high on the records of the Old-Testament Church, he declares, that "they confessed that they were strangers and pilgrims on earth," that "they declared plainly that they sought a better country, that is, an heavenly ;" and that those who" were tortured" to induce them to renounce their religion, endured their sufferings with invincible fortitude," not accepting deliverance" when it was offered them, "that they might obtain a better resurrection." In accordance with these declarations, the prophets, in many parts of their writings, speak decisively of their expectations of a future life, and of the consolation the prospect of it afforded them, under their sufferings. "As for me," says the Psalmist, "I shall behold thy face in righteousness; I shall be satisfied when I awake with thy likeness." "My flesh shall rest in hope; for thou wilt not leave my soul in the grave. Thou wilt show me the path of life in thy presence is fulness of joy; at thy right hand are pleasures for evermore." "Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. Surely goodness and mercy will follow me all the days of my life, and I shall dwell in the house of the Lord for ever." "God will redeem my soul from the grave; for he will receive mẹ. ""Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. Thou wilt guide me with thy counsel, and afterward receive me to glory. My flesh and my heart shall fail; but God is the strength of my heart and my portion for ever." Nothing can be more clear and express than such declarations. If the psalmist had no belief in a future state, and no hopes of enjoying its felicities, after the termination of his earthly pilgrimage, his language is absolutely without meaning. What rational interpretation can be given to the expressions of "dwelling in the house of God for ever," after his days on earth are numbered-of "Jehovah being his everlasting portion," after his heart had ceased to beat-and of his being " redeemed from the grave," and put in possession of "fulness of joy," and "everlasting pleasures,"-if his views were confined to the narrow limits of time, and the boundaries of the earthly Canaan? Such expressions would be a species of bombast and hyperbole altogether inconsistent with the dignity and veracity of an inspired writer. Job, that illustrious example of patience under affliction, consoled his spirit in the midst of adversity by the hopes he entertained of a blessed immortality. "I know," says he, "that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and, after I awake, though this body shall be destroyed, yet out of my flesh shall I see God." In various other pas sages of the prophets, not only a future state, but a resurrection from the grave and the solemnities of the day of judgment are plainly inti mated. The dead men shall live, together with my dead body shall they rise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead." Rejoice, O young man, in thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment." "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." One reason, among others, why the doctrine of a future state is not frequently adverted to, and treated in detail, in the writings of the Old Testament, undoubtedly is, that it was a truth so well understood, so generally recognised, and so essential to the very idea of religion, that it would have been superfluous to have dwelt upon it in detail, or to have brought it forward as a new discovery. This doctrine is implied in the phraseology of the Old Testament, in many cases where there is no direct reference to a future world, as in such passages as the following: "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob :" Exod. iii. 6. Our Saviour has taught us to consider this and similar passages as embodying the doctrine of a future life. "For God is not the God of the dead, but of the living." If the holy patriarchs whose names are here commemo rated with so much honour, were reduced to the condition of the clods of the valley, and if their intellectual part were not in existence, Jehovah would never own the high relation of a God to those whom he has finally abandoned, and suffered to sink into non-existence. Consequently, Abraham, Isaac and Jacob were living and intelligent beings, in another state, when this declaration was made to Moses at the burning bush. The phrase, “He was gathered to his people," implies a similar sentiment. In Gen. xxv. it is said, "Abraham gave up the ghost, and was gathered to his people." This expression is not to be viewed as importing that he was buried with his fathers; for the fathers of Abraham were buried several hundreds of miles from the cave of Machpelah, in which Abraham's mortal remains were deposited,-some of them in the |