nihilated. But revelation solves all doubts on the subject, and for ever fixes a negative on such a notion. The testimony of Scripture is express, that our future life will last for ever and ever. The worm prepared for the wicked is declared to be a deathless worm, and the pleasures reserved for the righteous to be endless pleasures. 5 And secondly, while reason affords a strong presumption that the soul lives after death, it has little or no light to communicate respecting the resurrection of the body. But there is no point on which revelation more emphatically dwells than on the certain approach of a day, when all that are in the graves shall hear the voice of the Son of God, and shall come forth-when the dead shall be raised, and the living changed; when our mortal frame shall be proved to have been the seed of a spiritual body; when our soul shall be united to that body; and thus the whole law of death be finally and for ever abolished, through Jesus Christ our Lord. 6 SECTION II. ON THE MORAL GOVERNMENT OF GOD. THE reality and eternal duration of a future life being allowed, it becomes of unspeakable 5 Matt. xxv, 46. xvi, 11. Dan. xii, 3. Mark ix, 43, 44. Comp. Psalms 6 John v, 28, 29. 1 Cor. xv, 35-57. Rev. xx, 11-17 spiritual need, we are furnished with unquestionable proof that it is the work of a wise and merciful Contriver. And further, when we consider the nature of this scheme-its complexity and unity, its wondrous originality, its universal applicability—we rest assured that its Contriver, is God. In the following pages, these lines of reasoning are not always separately pursued; but the reader will have no difficulty in perceiving to which of them each successive argument properly belongs; and I trust it will be found, that they are susceptible of being blended without confusion. SECTION I. ON A FUTURE LIFE. THE declarations of Scripture respecting a future life admit, in one point of view, of no comparison with experience, because no man living has yet experienced that there is such a life; and supposing that there is one, no man can compare that new state of existence, with the account given of it in the Bible, who has not himself passed through the portals of the grave. In another point of view, however, the doctrine of revealed religion, that man lives after death, may justly be said to accord with experience, because things which we see, and feel, and know, in this present world, lead to the conclusion that this doctrine is true. That such is the fact will appear from a brief consideration of the following particulars. I. Every man capable of reflection, is perfectly aware that he possesses not only a gross material body, but a mind which perceives, thinks, wills, and reasons; and although these two are brought into close union, and in various respects powerfully affect each other, he is also aware that they are distinguished by quite different capacities and functions. The body like all other matter, is tangible, extended, and divisible; and being organised with a perfect skill, it becomes a well-adapted machine for all the purposes of life. On the other hand, the mind, intangible and spiritual, sits at the helm as its supreme governor, and directs all its movements. sees through the eye, hears through the ear, and handles through the touch. Closely, however, as it is connected with the body in the exercise of all these functions, it is allied with foreign matter, in a precisely similar manner, though in a different degree. A man sees with his eye as he sees with a telescope; both are mere instruments of vision. It But it is in the higher operations of the mind, that the distinctness of its character and functions from those of the body become most conspicuous. The faculties of reflection and abstract reasoning, and above all, the faculty of worship, must for ever distinguish the mind of man from the instinct of the in spiritual need, we are furnished with unquestionable proof that it is the work of a wise and merciful Contriver. And further, when we consider the nature of this scheme-its complexity and unity, its wondrous originality, its universal applicability-we rest assured that its Contriver, is God. In the following pages, these lines of reasoning are not always separately pursued; but the reader will have no difficulty in perceiving to which of them each successive argument properly belongs; and I trust it will be found, that they are susceptible of being blended without confusion. SECTION I. ON A FUTURE LIFE. THE declarations of Scripture respecting a future life admit, in one point of view, of no comparison with experience, because no man living has yet experienced that there is such a life; and supposing that there is one, no man can compare that new state of existence, with the account given of it in the Bible, who has not himself passed through the portals of the grave. In another point of view, however, the doctrine of revealed religion, that man lives after death, may justly be said to accord with experience, because things which we see, and feel, and know, in this present world, lead to the conclusion that this doctrine is true. That such is the fact will appear from a brief consideration of the following particulars. I. Every man capable of reflection, is perfectly aware that he possesses not only a gross material body, but a mind which perceives, thinks, wills, and reasons; and although these two are brought into close union, and in various respects powerfully affect each other, he is also aware that they are distinguished by quite different capacities and functions. The body like all other matter, is tangible, extended, and divisible; and being organised with a perfect skill, it becomes a well-adapted machine for all the purposes of life. On the other hand, the mind, intangible and spiritual, sits at the helm as its supreme governor, and directs all its movements. sees through the eye, hears through the ear, and handles through the touch. Closely, however, as it is connected with the body in the exercise of all these functions, it is allied with foreign matter, in a precisely similar manner, though in a different degree. A man sees with his eye as he sees with a telescope; both are mere instruments of vision. It But it is in the higher operations of the mind, that the distinctness of its character and functions from those of the body become most conspicuous. The faculties of reflection and abstract reasoning, and above all, the faculty of worship, must for ever distinguish the mind of man from the instinct of the in |