whether, by such authors as Torshel and Lightfoot, Hales and Townsend, more is assigned to them than what is manifestly due? I propose, therefore, to examine the duplicates or multiplicates of Holy Scripture, in the order of chronology; and request the reader's candid attention to the result of this interesting exercise. The present introductory observations may be concluded by a notice of the several writers enumerated or suggested in the "Scripture Bibliography," already adverted to, as having been concerned in the production of our present Bible. PERIOD I.-BEFORE THE Deluge. Adam-Enoch-Methuselah-Lamech-Noah. PERIOD II.-THE PATRIARCHAL AGE. Noah Shem-Ham-Japheth-Job-Elihu-Terah-Abraham-MelchizedekIsaac-Esau-Judah-Joseph-Heman-Moses. PERIOD III.-THE SOJOURNINGS OF ISRAEL. Aaron-Moses-Jethro-" Amorites "-Balaam-Eleazar-Joshua-" Kirjath Sepher." PERIOD IV. THE GOVERNMENT OF THE JUDGES. Ehud-Deborah and Barak-Boaz-Jotham-" Messenger or Man of God"Sampson-Samuel. PERIOD V. THE MONARCHY OF THE HEBREWS. Samuel-David-Nathan-Jehoshaphat-Seraiah-Shemaiah-Gad-ElihosephAhiah-Solomon-Agur-Lemuel—Ahijah-Iddo. PERIOD VI.-THE KINGDOMS OF JUDAH AND ISRAEL. Shemaiah-Iddo-Chronicles of Kings-Jehoshaphat-Jehu-Elijah-JezebelElisha-Joel-Isaiah-Hosea-Amos-Jonah-Obadiah-Asa ph-NahumZephaniah Jeremiah-Habakkuk-Barak. PERIOD VII.-THE CAPTIVITY AT BABYLON. PERIOD VIII.-THE RESTORATION OF THE JEWS. -Jaddua. PERIOD IX.-TIMES OF CHRIST AND HIS APOSTLES. SCRIPT. BIBLIOG. [To be resumed in our next.] Miscellanea. AN ESSAY ON A FUTURE STATE OF EXISTENCE. To the Editor of the Script. Mag. SIR-AMONG that variety of topics which the Scriptures propose to our attention, there is none more important to us than the immortality of the soul, and its destination in a future state of existence. An investigation, therefore, of this subject cannot but be highly interesting, so long as we follow the light of revelation, and keep within those limits which the divine record has fixed to our inquiries. "There is a limit to the revelations of the Bible about futurity, and it were a mental or spiritual trespass to go beyond it." The reserve it maintains in its information, we also ought to maintain in our inquiries,-satisfied to know little on every subject, where it has given little; and feeling our way into regions which are at present unseen, no further than the light of Scripture will carry us. "All the light we possess on this subject has been derived from Divine revelation. The knowledge we derive from reason and analogy is received through the medium of the senses; but none of the senses can reach beyond the bounds of this visible world. They supply us with such knowledge of the material world as answers all the purposes of life; but beyond this they cannot go. They furnish us with no information at all concerning the invisible world; but the wise and gracious Governor of the worlds, both visible and invisible, has prepared a remedy for this defect. He has favoured us with a revelation concerning himself, his existence, perfections, and will; and another world, its nature, certainty, and duration; and this revelation is contained in the Scriptures. And he has appointed faith to supply the defect of sense; to take us up where sense sets us down, and help us over the great gulf. Sense is the evidence of things that are seen, of the visible, the material world, and the several parts of it. Faith, on the other hand, is the "evidence of things not seen," of the invisible world; of all those things which are revealed in the oracles of God."Wesley's Sermons. This, then, is the only method by which we can become acquainted with the doctrine of immortality. The doubts and uncertainty which the philosophers of antiquity felt on this subject, shew how inadequate reason is to the task of religious research. The sages of ancient times were as great masters of reason as any of the modern philosophers; and they applied equal sincerity and diligence to their enquiries. But how far did their sublimest notions of the soul and its destiny fall below the simple but dignified disclosures of Divine revelation! The only reason why modern philosophers have gone beyond the ancients, in clear and consistent views of the soul and a future state, is, their enjoy, ing the light of the gospel. If they had been left to reason alone, they would have been as confused and uncertain as those who preceded them. That the Bible is the only source of knowledge on this subject, may appear from the following considerations. 1. There is no example of any one, by the mere effort of reason, originating the idea of an immaterial and immortal spirit. Many excellent works have been written on this subject, and many powerful arguments have been advanced in proof of the soul's immortality. But every writer who has done this with effect, has either gone on the direct ground of Divine revelation, or received his first notice of it by education, which is a reflection of revealed truth. It is neither just nor candid to argue in this age, and in this country, as if we were really as much in the dark respecting the counsels of God, and the object of man's existence, as Socrates or Cicero. To descend from the height to which we have been gradually raised by revelation, and argue still upon the level of unassisted reason, is quite impossible, for the rays of knowledge which revelation has generally diffused will imperceptibly penetrate, however thick the veil we may choose to spread before our eyes. Such a mode of reasoning is not sound. It begins by assuming the very thing to be proved. For example, where the natural immortality of the soul is to be proved, that idea which revelation gives of it is made the foundation. The proper business is, to start a new idea, an idea of an immaterial and immortal spirit; but the reasoner begins with his mind full of this idea. This, as an excellent writer remarks, is like a man who, having heard of America, sails thither and returns, boasting that he has found a new world. II. The argument from reason is above the level of ordinary capacities, and can only be of partial application. This is a mode of proof which not one in a thousand can understand, much less carry that train of thought which it requires. It is seldom satisfactory to the mind of the reasoner himself. Hence the diversity of opinion on the soul of man, existing among those who pursue this process of argument. I speak of those who have taken their ideas from the clearest discoveries of Christianity. But how long might they have lived, supposing no intimation on this topic had been given them, before they would have thought of instituting an inquiry into the nature and destiny of the soul? Now the subject is presented to us by the direct inspiration of the Almighty, it appears so plain, that we are too apt to think that reason alone might have found it out, though reason was never left to its independent researches. This will appear from the following observations. 1. The tradition of all ages and nations of the world. Some have attempted to deduce a proof, that the idea of a future existence is inherent in the human mind, from the assumed fact, that this notion pervades the traditions of all nations and ages; but this is not just reasoning. Admitting that this impression is so general as is pretended, it is still questionable, whether this notion is innate in the soul. That which is innate in one, we have a right to expect will be so in another; and will be found with every human being, in every period of time, and in every state of society. Some deny that this is the case. They tell us, that among some uncivilized tribes, as the Hottentots of Africa, and the Aborigines of New South Wales, the idea of a Supreme Being is thought to be entirely obliterated. If so, is it not highly probable, that the notion of a future existence would share the same fate? But if it can be proved, that every tribe of humanity has the impression of the soul's immortality, we are at perfect liberty to conclude, that the inspiration of God gave origin to it. What is tradition, but the remains of an antecedent revelation on that subject, the knowledge of which it serves to perpetuate to subsequent generations? Tradition, if properly considered, will lead back our thoughts to a preceding intimation of the Divine will. All the widely scattered population of our world, distant as may be their geographical situation, and great as may be the change which time, and climate, and custom, have combined to produce on their appearance and habits of life, had their origin from a common stock, resident in that part of the globe in which the primitive revelation was given. They were never in circumstances in which it was possible for the doctrine of a future existence to originate with them. Tradition, then, so far from presenting an independent proof on this subject, owes its whole weight and its very existence to an antecedent revelation. 2. The argument taken from the superior powers of the soul, and its ardent thirst for immortality, Is capable of a similar reply. The human soul is an astonishing production. Those works of genius which remain as lasting monuments of admiration and delight to successive ages, develope the mighty powers of the soul of man. Man seems formed for a noble destiny, and if that destiny be realised, he must live for ever. Reason is shocked at the thought of the vital principle becoming extinct when the body dies. We long for immortality. But we cannot speak of these things without discovering our Christian principles. It may be questioned whether this ardent desire for an eternal existence, is an essential feeling of the soul of man. This is a point on which it is not easy to decide. Is it not probable that education has great influence on this feeling of the soul? We cannot try the question to advantage in this age of Christian knowledge. Since Christianity has thrown such abundant light on the soul, and the scenes of its future existence, the mind renders to it the homage of its faculties, approves it as rational, and expatiates at large over that wide field of evidence which is opened to its contemplation. When once the sub ject is presented to us, it is easy to see thousands of reasons why it should be so, and we wonder that any should disbelieve these things. 3. The unequal distribution of good and evil is adduced as a proof of immortality. The utmost effort of reason on this subject does not rise higher than a strong probability. The ground taken by those who adopt this argument, is the view which the Bible has given of the character of God, and the equity and wisdom of his providence. Independently of this, the argument has no force at all; and it is a query, if such a mode of reasoning would ever have been instituted, if the Bible had been silent on that subject. But it is not necessary to pursue this question farther, as a more extended and particular illustration of this part of the subject would lead us over the same ground we have already occupied, and bring us to the conclusion, that all the certain knowledge we enjoy on the nature and destiny of man, is derived from those records which report the illustrious fact, that "Jesus Christ abolished death, and brought life and immortality to light through the gospel.” We have all the evidence of a future existence that we have any right to expect in the present state; and to ask for more is very unreasonable. The subject does not admit of indubitable certainty. Moral certainty is the highest kind of evidence that can attend it. It is adapted to our situation, and the state of our faculties. God has clearly pointed out our privileges and our duties; and we are called to enjoy the one, and to perform the other. There are many things in the Divine conduct towards us, which we may not be able to comprehend in this world or the next; yet we may rest assured, that the Judge of the whole earth will dispense justice with an impartial hand; so that individuals, as well as nations, will ultimately acknowledge that rectitude which regulates his ways, both in time and in eternity. We at present see but in part, and are, therefore, not in circumstances to decide on the complicated economy of God. The scenes of futurity will clear up many things that confound us at present. Then the restless mind of man will no longer form wild theories to account for things, as it did upon earth. The whole volume of subjects into which it is lawful to enquire, will be opened to his astonished eyes: with this he will rest satisfied, and not one lawless feeling of curiosity will ever more enter his mind. There the laws, which regulate all orders of created beings, shall be fully explained, and man will learn the true constitution of the world he now inhabits, and the wisdom of the Divine economy towards it, from the time when discordant matter first obeyed the word of the Almighty, and was called into order and harmony, to the last awful period of its existence. How pleasing it is to anticipate these things! and how wise to attend to the exhortation of the apostle, "Seeing ye look for such things, be diligent, that ye may be found of Him in peace, without spot and blameless." T. ARMSON. Oldham. |