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CHAPTER II.

Of Rewards and Punishments.

THE doctrine of rewards and punishments, necessarily embraces the immortality of the soul, and the resurrection from the dead.

It is not my intention, at present, to enter into a formal refutation of those sceptical reasonings, which have been advanced against the immortality of the soul, and those other divine truths, which are brought to light by the Gospel. Men, who deny every thing which cannot be tested by the outward senses, will deprive themselves of the most pure' and dignified enjoyments, which the Author of our existence intended for us. Nor indeed do the principles of scepticism stop here. There have been men of bright talents, who might have been ornaments to the age in which they lived, but by adopting these principles, they were led on, from doubt to doubt, until they not only denied the truths of divine revelation, but were placed in the same predicament with respect to the most familiar and indubitable transactions and objects around them. Assuming as a general proposition, that the testimony of the outward senses does not amount to absolute certainty, they have gone on to argue, that we cannot certainly know any thing. Those things which the common sense and common faculties of mankind, denominate as facts, occurring under our own observation, they have supposed may be only ideas-and hence, even our own actions, health, disease, or broken bones, the separation from friends

or the loss of life, may be nothing but notions, in which there is no reality at all.

The Academics, who were a branch of the Platonic school of Philosophy, "laid it down as an axiom, that nothing can be known with certainty: the Phyrrhonists maintained that even this ought not to be positively asserted." (Adams's View, Introduction, p. 33.)

Absurd and disgusting as these propositions must appear to the enlightened mind, they were, even within the last century, dignified with the name of Philosophy; and volumes were written to establish, and to refute them.

And those who deny the doctrines of revealed religion, cannot maintain their opinions" with greater plausibility, than that which was used to support the sceptical jargon I have mentioned-or in other words, to maintain the ignorance of man, against all wisdom and against all truth.

Though human reason never could lead the mind up to an acquaintance with God, his attributes and will concerning us; the means which he has provided for our redemption, or the existence of the soul after death: yet these things being revealed, or brought to light by the Gospel, are supported by the testimony of unperverted reason.

But, to my mind, one of the most conclusive arguments in favor of Divine Revelation, is, that it goes beyond the evidences of the senses, or the discoveries of human reason. It is an important argument in favor of reason, that it opens to us a wide field of knowledge, of action, and of enjoyment, which lies beyond the reach of the senses. For this is one of the striking advantages that we enjoy, above the brute creation. The same mode of reasoning will apply to divine revelation, as exalting our condition above what it could possibly

be, if we possessed no higher principle than reason. For though reason enlarges our sphere of action, of usefulness, and of enjoyment; yet it also unfolds to us the miseries to which we are heirs, more fully than the brute creation can be made sensible of. The ox is led unconscious to the slaughter, and feels nothing of the terrors of anticipation. We see the powerful causes of change, disappointment, and affliction, that surround us. Were there nothing for the mind to rest upon, but such objects as come within the reach of the senses, and the calculations of human reason, we should be miserable indeed. It is, therefore, a source of peculiar gratitude, that "life and immortality are brought to light by the gospel." The beasts possess the faculties of sense. Man, though he possesses these faculties in an inferior degree, still rises above the brute creation, by the exercise of reason. This gives him a commanding advantage over the rest of animated nature; but it is only a partial advantage. Though it enlarges his knowledge, his powers, and his enjoyments-it also abundantly enlarges his sphere of sufferings and distress. It therefore still remains for divine revelation, to direct his views, to regulate his affections and pursuits; and to give animation to his hopes, and support to his mind, through all the vicissitudes that can attend him. For as reason leads to discoveries which never could be made by the senses, so revelation unfolds to the believing mind, truths of infinite importance, which must have remained forever hid from mere human reason. Without this source of intelligence, we are shut up in darkness. The philosopher may be as ignorant as the barbarian. With the refinements of civilized life, with the discoveries of science open to his view, he may be even more destitute of knowledge, in divine

things, than the Indian, the Hottentot, or the Hindoo. In all nations, and in all ages, there is, (and has been,) a spirit in man, and the inspiration of the Almighty giveth him understanding. Job 32. 8. As thus the capacity and the intelligence are received, we cannot contemplate the stupendous works of nature, or consider the order and harmony displayed in the visible creation, without feeling the concurrent testimony of nature and of reason, to the being of a God,-his wisdom, goodness, power, and providence. Thus the apostle, speaking with reference to the Gentiles, says: "For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead: so that they are without excuse." Rom.

1. 20.

Finding ourselves placed in this vast repository of his works, made subservient to our wants, and promotive of our comfort; conscious too of a mind, rising above the material world, to its invisible and incomprehensible Author, we see much to impress the obligations of gratitude, love, and adoration, which are his due from us. Feeling these obligations, and on looking around in the world, being able to find, not him, but only the evidences that he is, we see the necessity of that communion with him, by which we can become acquainted with his will, be enabled to perform it, and receive the consolation of his immediate approbation. Nor can we question the possibility of such a communion between God, who is a Spirit, and the soul of man that is a spirit also.

Beings, capable of such communion with the Deity-brought up into converse with him, and leavened into his divine nature, must be designed for more than momentary existence. It cannot be

supposed that the soul which has been raised to this participation of the divine nature, and which still, in humble hope, and animating love, clings to its Father and its God, will, after a few fleeting moments, be cast out into utter annihilation. No principle of reason would lead to such a conclusion. And here, in the reflection on the weight of obligation we are under, the blessings we have received, and the high privileges conferred upon us, we must acknowledge "the exceeding sinfulness of sin." And while the mind looks, with a joyful assent, to an eternity of happiness, it cannot deny, however awful the idea, the possibility of an eternity, in a state of separation from the Divine Presence.

H. Tuke, in his Principles of Religion, p. 17, says: "But notwithstanding these, and other arguments which might be adduced, in support of those two first principles of religion, (the belief in God, and a future state,) the soul seems most fully to rest upon and enjoy them, when they are felt as objects of faith, rather than of reason. They then become like self-evident truths, for which our own feelings are the best support, and which act in concert with that declaration: "Without faith it is impossible to please Him; for he that cometh to God must believe that He is; and that He is a rewarder of them that diligently seek Him." Heb. 11. 6. And we ought ever to remember, after all our reasonings on these subjects, that "life and immortality are brought to light by the Gospel."

The immortality of the soul, and the resurrection, both of the just and the unjust, are the standing doctrines of the New Testament. And these doctrines, as set forth in the Scriptures, we firmly believe. In these sacred writings we are informed, that "the dust shall return to the earth as it was, and the spirit shall return unto God, who gave it:”

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