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SERMON XI.

1 CORINTHIANS XV. 22.

As in Adam all die, even so in Christ shall all be made alive.

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THE doctrine of a future state of just retribution, is unquestionably the most important part of our religion. There are even many amongst its professors, who declare that " it appears to "it them to be the one great object of the Christian Revelation '.' With these our Church does not agree; holding that there are other, and equally essential doctrines, as clearly revealed in the Scriptures: but which are all inseparably connected with it, and without it, could avail us nothing. She yields therefore to none in maintaining, that the belief of a future life should be, and will be, if we really

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possess it, the governing principle of our conduct. Not that without it, powerful motives are not wanting, to induce us to live virtuously—not that even then a wise and good man could fail to see, that his own truest interest would be best consulted, by promoting that of his fellow-creatures; and by cultivating those kind and benevolent affections, which are comprehended under the duty of Christian charity but that no other principle is capable of interposing a sufficient check upon the passions of bad men; and that even good men would be liable at times to feel the want of its powerful support; and be disposed to enquire to what end they were practising painful virtues, and imposing restraint upon strong and not unlawful inclinations: and to ask with St. Paul under similar impressions—what advantageth it us, if the dead rise not? let us eat and drink for to-morrow we die.

Deeply interesting as this subject is at all times, it has at this period of the year, a peculiar claim to our attention, when we are accustomed to commemorate the death and resurrection of our Saviour, which the same Apostle justly considers, as establishing the truth

of the doctrine, that we also shall rise again. For (he argues) if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith also is vain.

General as the belief of a future life has been in the world, it is certain that till the time of our Saviour, it rested no where upon solid ground, and that even now we have no other sufficient authority than his, to confide in it. It was he alone who brought life and immortality to light'. Amongst the ancient Grecian philosophers, there is said to have been but one who really believed it 2. Yet his arguments, or rather those of his scholar, for the immortality of the soul, upon which it must be founded, are so inconclusive and unsatisfactory, that Cicero with all the additional light of three centuries to aid his enquiries, thus speaks of them. “Whilst I am reading, I am convinced; but when I close the book,

See Whitby's Note on 2 Tim. i. 10.

2 "Socrates was the only one of all the ancient Greek philosophers, who really believed the doctrine of a future state of rewards and punishments."-Bishop Warburton's Divine Legation, vol. iii. p. 47.

and begin to reflect upon the matter, all my conviction vanishes 1." It may be true, however, that the improvement which the human mind has since undergone, in moral and religious reasoning, has enabled it to take a clearer view of this great subject. But after all, we must come to the conclusion of one, who formerly occupied this pulpit, with distinguished ability-I mean Dr. Sherlock', that

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though there are a great many arguments for the immortality of the soul, and a future state, which we may think very good arguments, yet we must resolve our belief of another world wholly into Revelation."

men.

But here arises an important question, which has formerly occasioned much controversy, not yet by any means at rest: and which must at times engage the thoughts of reflecting Our religion is built upon two Divine Revelations that of Moses, and that of Christ in the latter of which the doctrine of a future state is clear and positive: whilst in the former, it is wholly omitted: or at least, it is not taught expressly and unequivocally,

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Tusc. Disp. lib. i. c. 5.

2 W. Sherlock on a Future State, p. 19.

and with that prominency, which its great importance seems absolutely to demand. My object in the present discourse, will not be to prove the truth of the doctrine, for that must be here perfectly unnecessary-but to account for the omission of it, in express terms, by Moses in the Pentateuch, and by the other writers of the Old Testament, upon Scriptural grounds and from thence to shew the harmony and connection of the Mosaic, with the Christian dispensation.

But before I proceed to deduce this conclusion, from a consideration of the words of the text, it will be expedient to mention shortly the principal opinions which have been formerly, and still probably are maintained, upon this subject, by Christians and their adversaries. With the latter the omission of a future state by Moses, has been treated as a triumphant argument for their cause. A celebrated writer of this description of the last century, thus urges it in terms, which appear to startle even himself: and which I shall not quote in all their audacity. "This (he says) may

be advanced with assurance: if Moses knew that crimes, and therefore idolatry, one of the greatest, were to be punished in another life;

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