THE 478703 ACTOR, LENOX AR TIDEN FOUNDATI 1809 66 “Εῶ τὰ θεῖα καὶ τα ἡμετερα, καὶ τας καθ' ήμας εκείθεν ἀποκειμένας μαστιγας. ̓Αλλὰ καὶ ἐπὶ τοὺς σοὺς ἐλθὲ λόγους καὶ φόβους, οὐ ποιηταῖς μόνοις, ἀλλὰ καὶ ἀνδράσιν φιλόσοφοις ἀρέσκοντας, καὶ Πυριφλεγεθοντάς σου, καὶ τους Κωκυτούς, καὶ τοὺς Αχέροντας, οἷς ἀδικίαν κολαζουσι, Τάνταλος, Τιτυός, Ιξίων.” Gregory Nazienzen, Orat. iv. Adversus Julianum. "Verbera, carnifices, robur, pix, lamina, tædæ; Atque eadem metuit magis hæc ne in morte gravescant." Lucretius : De Rerum Natura, lib iii. P R E F A СЕ. THE Author of the present Volume must have felt it, in most circumstances, a flattering distinction to be appointed Congregational Lecturer. As the selection was as unexpected as unsought, private consideration could be of no account; nor was it for him to complain of unworthiness and incompetency. To be associated with the cause of Theological Science was not quite indifferent to his ambition: to be enrolled with his honored predecessors in these tasks, was, at least, exciting to emulation. "Forsitan et nostrum nomen miscebitur istis." But he confesses that his thesis almost instantly subdued any rising pride. He submitted to it as "the burden of the Lord." In addicting himself to the necessary studies for the prælections required of him, in honest purpose, yet with unsuppressible anxiety,he invoked alike that strength of conviction, and that seriousness of temper, which befitted a subject so tremendous. It must be remembered that the doctrine of Future Punishment is only a part of his theme. Had this been that which was assigned to him, the reader might fairly object to the delay with which such question is approached. This seemed to be a general impression. It will be seen that it was not correct. He knows full well that they who have the charge of any reasoning are seldom thought to travel fast enough. It is a natural impatience. But in the conduct of a great argument they are bound to maintain a far-looking and wary course. Therefore, though he believes that all his premisses bear upon this extreme conclusion, he had other duties, and if these had been neglected, it would have been to the dishonor of his trust. Concerning the plan of his own Work, it is generally hazardous for a writer to speak. It should declare itself. The reader will adjudge upon it. It ought to be so explicit as to need no key. The permission is pleaded, notwithstanding, in this case, to offer a few explanatory remarks. He has shunned every pretension to rest his argument upon special and disputed points. It becomes us to be jealous of singular and original defences of truth: not the less, of impressing our own mental type. Such a course betrays a state of disposition more vain of adroitness and ingenuity, than liege to truth. It engenders unbelief by the division of those who hold the common principle, and by the rash advancement of doubtful proof. He has rather been inclined to inquire, Is it the uniform teaching of the Scriptures? Is there any reserve in them respecting it? Is there any part of their informations which does not, and cannot, fall under it? Does not all go in one way? Is there exempt fact, or hesitating statement, to raise a doubt? And if there be supposed anomaly, does it not admit of quadration with that uniform teaching? He has found it necessary to maintain a calm steadiness amidst the boasts of an affected liberality and the concessions of a popular charity. If the character of particular speculations be thus prejudiced, the controversy is foreclosed. He deems that the belief of truth is not unloving. Truth must be good. It cannot be good to hide the truth. The peril which that truth, perhaps, supposes may be avoidable; but it can only be escaped by being made known. If, indeed, certain opinions invariably led to a disregard of human welfare, it would be their sternest refutation. But if that which is now involved does not show itself cruelly,— if it be unexceptionably seen linked with earnest effort to save mankind, then the conviction of another's danger is not incompatible with love to him. It is not argumentatively logical or just to appeal, in these disquisitions, to the Divine character. That conception is to be formed upon what is revealed of God. We may not assume that what we have entertained is right. We must not guide our reasonings by it. Now only let it be supposed, that eternal retribution is taught us by revelation; then, until it be allowed, the Divine character cannot be understood. All our views of it, until that admission, are partial and false, being dictated by a foregone and narrower conclusion. This ought to assist, or possibly to rectify, our first and immature conception: the conception cannot, with any reasonableness or equity, weigh against it. Receiving nature, in its largest sense, as an earlier revelation, the Author has mainly addressed himself to the a priori treatment of his subject. Thus, if the reversal of any Scripture testimony be demanded, because of its imputed contradiction to natural demonstration, he has, throughout his entire argument, rejoined upon it. He has endeavored to prove that nature brings no relief by suggesting any alternative. According to its decisions, even to the apprehensions of sense, moral agents are happy or miserable, just as are the qualities of their agency. Moreover, it must follow that it can only be right so to make them happy or miserable. If these qualities of such agents be permanent, thus permanent must be their happiness or misery. To the dark boundary-line of death we trace the equal permanency of these characters of conduct and of their awards. No known treatment of these agents, consequently, is at variance with these actual results. Whatever can be ascertained coincides. It is always so, to our best knowledge and experience. The difficulty may be only thrown back, but it now presses upon the impugners of the Scripture doctrine of future punishment. It now becomes their own. The Lecturer, in the confession of these common principles, felt himself warranted, at every stage of the argument, to seize the analogy between nature and |