Creator can afterwards invest it with a new organical frame, suited to the expansive sphere of action to which it is destined; and the intervening period of its repose may be made to appear no longer than the lapse of a few moments. In short, if God has sustained the material universe hitherto, and will, in all probability, continue it for ever in existence, so that not a single atom 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,

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 Sa. cred 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 con. viction 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 careless 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 clearly 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 reunion 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 doc. trine; and therefore, I shall do little more than bring for. ward a few passages bearing on the point under considera. tion, 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 dispensation.

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As the belief offa 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 igno rant 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

* Doddridge's translation of Heb. xi. 1.

future and invisible world. forms 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 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."

With respect to Abraham he in

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

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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 me. "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 beatand 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 passages of the prophets, not only a future state, but a resurrection from the grave and the solemnities of day of judgment are plainly intimated. “The dead men

shall live, together with my dead body shall they arise. 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 judg ment." "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."

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