LECTURE XXXII.

THE FUTURE STATE, GENERAL JUDGMENT, &c.

HAVING, in the preceding lecture, treated of the resurrection of the human body, we now propose to consider the doctrine of A FUTURE STATE, connected with the GENERAL JUDGMENT, as presented in the Holy Scriptures.

Are we, as conscious beings, to survive the ravages of death? And if so, what will be the character of our future destiny? These are questions of vast importance and deep interest. They lie at the foundation of all religion, and have engaged the most serious consideration of the wisest and the best of mankind in every age.

A firm belief in the doctrine of a hereafter inspires the mind with a deep sense of the dignity and importance of our nature, and is the most powerful incentive to the practice of moral and religious duty.

For the establishment and illustration of this doctrine, the main reliance of the Christian is on the teachings of inspiration.

The advocates of the doctrine of a future state have, nevertheless, considered the presumptive evidence afforded by the light of nature upon this subject of too much importance to be overlooked. We therefore deem it proper, before we appeal directly to the Scriptures, briefly to notice some of the corroborative testimony derived from other sources.

From our own consciousness we learn that man is not only possessed of a body, or material part, but of a soul, or immaterial part. We derive our knowledge of material things through the medium of sensation, and of immaterial things through the medium of consciousness. Of the essence of matter and of mind we are alike ignorant. All we know of them is what we learn of their properties through the mediums just named. By the exercise of external sensation, we know that we have bodies, or a substantive, material nature, possessing certain properties, such as divisibility, figure, inertia, &c. Of the existence of these properties the constitution of our nature will not allow us to doubt; for the evidence is direct through our own senses. Thus, by the senses of sight and touch, we know that we have a material nature, susceptible of division, and possessing a certain figure; and we know that wherever there is division or figure, there must be something divided or figured. How

ever ignorant, therefore, we may be of the essence of that substance, we cannot doubt its existence.

By an analogous process we arrive at a knowledge of the existence of our souls, or the immaterial part of our nature. What sensation is to the body, consciousness is to the soul. By an exercise of consciousness we know that we are possessed of souls, or an immaterial nature, endued with certain properties or faculties, such as understanding, memory, will, affections, &c. Of the existence of these faculties the constitution of our nature will not allow us to doubt; for the evidence is direct through our own consciousness. Thus, we reason, remember, choose, love, &c.; and, therefore, know there must be something which reasons, remembers, chooses, loves, &c. However ignorant we may be of the essence of that substance, we cannot doubt its existence. That substance, a knowledge of which is thus gained, is what we mean by the soul. Thus, we think it clear, that to doubt the existence of the soul is as unphilosophical as to doubt the existence of the body. To doubt, in either case, is to yield ourselves up to the absurdities of universal scepticism, and assume an attitude of hostility to both revelation and common sense.

We now proceed to examine the question,-Are we, as conscious beings, to survive the ravages of death? Or, in other words, Is the soul immortal? Or, is our entire history bounded by the narrow horizon of the present world?

I. Our first argument on this subject, derived from the light of nature and reason, is, that the doctrine of immortality has been universally believed, especially by the best informed of mankind in all ages.

An examination of accredited history clearly shows that the united voice of the ancient nations is in favor of this doctrine. It was acknowledged by the Egyptians, the Phenicians, the Persians, the Scythians, the Assyrians, the Celts, and the Druids, as well as the Greeks and the Romans. Indeed, there is not an ancient nation or tribe of which history furnishes an account, which did not, with greater or less clearness, believe in a future state. It is admitted that the notions of many of them were very obscure and unsatisfactory, embracing much that was ridiculous or absurd; but still, though "shadows, clouds, and darkness" rested upon their minds, their hopes penetrated the gloomy future, giving evidence of an internal consciousness of the insufficiency of the present world to satisfy the ardent aspirations of their souls.

Now, the strong presumption is, that this general belief in the doctrine of immortality had its origin in truth. Unless we admit, either that it was first communicated by direct revelation, and disseminated among all nations by tradition, or that the Divine Being has, in some

way, strongly impressed this belief on the very constitution of our nature, it will be difficult to account for its universal prevalence in all ages.

II. Another argument in favor of the immortality of our nature is based upon the vast powers of the human soul.

The utmost capacity of the human intellect has never yet been exhibited. The shortness of human life, together with the innumerable hindrances with which the most highly favored must necessarily contend, in their intellectual pursuits, has ever precluded the possibility of testing, by example, what the human intellect, under more favorable circumstances, might accomplish. Yet the achievements of mind, in the various departments of knowledge, have been truly astonishing. The deep mysteries of nature have been explored. The mineral, vegetable, and animal kingdoms have passed under philosophic review. The penetrating genius of a Locke has scanned the powers of the numan intellect, and described the laws of mind, in so clear and forcible a manner as to secure to himself immortal fame. The capacious intellect of a Bacon has surveyed the entire circle of human science, and marked the appropriate line of intellectual pursuit for succeeding generations. Nor has the research been confined to the globe we inhabit. The towering mind of a Newton has soared from world to world, estimated the magnitudes and distances of those immense orbs, and expatiated upon the laws which bind them together and guide them in their harmonious revolutions. We would ask, is it reasonable to suppose that the infinitely wise Creator has produced a race of beings possessed of powers so capacious, for no better purpose than to open their eyes for a few brief years on this earthly stage, and then, like the short-lived flowers to wither and dié forever? The hypothesis is derogatory to the character of the all-wise Creator.

III. Our next argument on this subject is based upon the ardent desire of the human soul for an immortal existence and a continued advancement in knowledge.

This desire is found to exist among all classes, and among all nations. To live forever, appears to be a boon for which the soul instinctively pants. It is, therefore, said by the poet :

"Who would lose, though full of pain,

This intellectual being; these thoughts that

Wander through eternity?"

This desire for immortality may be seen in the zeal and energy with which fame and distinction are pursued in this life. With immense labor and pains, some are erecting their castles, as though they desired

to dwell upon earth forever; while others are rearing their monuments, as though they desired that their names should be remembered " as long as the sun and moon endure."

The thirst for a continued pursuit of knowledge appears to be universal. "The eye is not satisfied with seeing, nor the ear with hearing." The mind is ever on the stretch for knowledge. It would grasp every object, and explore every field, within its extensive range. Nature and Revelation, man, angels, and even God himself, are objects which the active energies of the human intellect would contemplate and comprehend. But who, in this intellectual pursuit, has reached the desired goal? Who has been so perfectly satisfied with his attainments as to be willing to desist from the pursuit, without sending forth an ardent desire for a more thorough acquaintance with the subjects of which he feels that he has gained so imperfect a view? From the "Pierian spring," each draught, instead of diminishing, increases the thirst for more. Whence this "longing after immortality," this thirst for an increase of knowledge? Unless we admit that the Creator has impressed it on the constitution of our nature, how can we account for this ardent desire? And how can we make that admission unless we believe that the Deity intended that this desire should be gratified? Surely, a God of infinite wisdom and benevolence has not originated these pleasing hopes merely to be ended in disappointment.

IV. Our next argument in favor of the future state is founded upon the unequal distribution of rewards and punishments in this life. A glance at the history of the world, and a little attention to the state of things around us, will evince that rewards and punishments are not meted out in the present state in exact accordance with the actions of individuals. How frequently have the wicked and abominable been permitted to pass unpunished! The tyrant, while crushing thousands of the innocent and unoffending beneath his iron foot of power, has feasted upon the richest luxuries of life, and drank to satiety at every fount of worldly pleasure. The proud and the licentious, the avaricious and the cruel, have too frequently occupied the high places of the earth, and escaped in this life the punishment due to their crimes. On the other hand, those celebrated for virtue and piety have often been the most afflicted of our race. Abraham, the father of the faithful, was sorely tried. Moses, the meek servant of God, met the scoffs and reproaches of his ungodly countrymen, and "endured as seeing him who is invisible." Job and Daniel, Isaiah and Jeremiah, the apostles and martyrs,-in a word, the good of every age have generally been called in this life to pass through the furnace of affliction. For their "work of patience and labor of love," an ungrateful world has requited them with bonds,