CHA P. VII. Arguments for a future consciousnefs; which are advanced against Some very modern advocates for the fleeping-fcheme: among which, the Reverend Mr. PECKARD's obfervations are more particularly confidered. XXT is an undoubted truth, obferved and owned by many good writers, XXX that the method of laying down fundamental maxims, without duly ftating their evidence, has been a fatal obftruction to the progress of knowledge, and done infinite injury to the interests of truth in the world. And yet, fuch reproach will be found to faften on divines, as well as on poets and philofophers: for Some Jeme political ends, fome temporal motives have furnished all the reafon of fuch proceedure. In like manner, whenever the fenfe of the church is made the ftandard of faith, it fupposes an authority to fubfift, diftinct from that of the scripture canon: which, when once allowed, will readily provide a system of fundamentals, that are without evidence; and have no fupport, either in reason, nature, or probability. But such authority can have no better plea, than antiquity, prescription, and numbers. When the future-ftate of man is the fubject of inquiry, the Reverend Mr. Peckard will treat a pofitive article of church-doctrine with as much freedom, as becomes the chriftian and the proteftant. Yet, all the while he' feems as tenacious of another: for, if we infift upon a natural principle of immortality, we leave indeed very little to be performed for us by Jefus Chrift; for our immortal life is procured for us by Jefus Chrift, and by him alone.a But without deferting our frong holds, or taking any refuge in metaphysical sophisms a Obfervations on the doctrine of an intermediate state, p. 3, 4, 19, 28, 39, 40+ and fubtleties, we may be as fure, as we can be of any moral truth, that man was originally formed for immortality; that this is the intention of his intellectual and rational powers; and that the right use and application of them, is, what gives the meetness or capacity of any man. The revelation affures us of this, as the condition of man in all ages; for therein God fais, all Souls are equally his. So that notwithstanding an happy continuance of being, is called the gift of God; the ineftimable gift! it will neceffarily fuppofe, always and every where, a meetnefs or preparedness in the subject of a blissful immortality. A meetnefs, we confefs, that does imply more than fimple powers or abilities of understanding, reafon, reflexion and choice; for it will also demand their moral improvements and virtuous attainments. And this is the harmonious docrine of revelation, Deut. viii. 3. Matth. iv. 4. Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God does man live. Matth. xix. 17. If thou wilt enter into life, keep the commandments. John vi. 63. The words I speak to you, they are Spirit, and they are life.-Men, who do not the the will of God, are dead. Luke ix. 60. And they who live in pleasure, are dead whilft they live. 1 Tim. v. 6. Luke xvi. 32. There is then a natural ability in man of converfing with truth, and of obtaining a meetness or moral capacity of immortality; which will imply, a well regulated state of the paffions, and a virtuous habit of the will, in all its elections and determinations. Sect. 1. In fupport of the other opinion, Eccl. ix. 5. is produced by another advocate of Soul-fleeping." The dead know not any thing, neither have they any more a reward, for the memory of them is forgotten. Hence, a future-ftate, as to its mode, is independent on any principles of natural religion; and which may be accomplished whether the Soul furvive the natural death of the body or not. So that it is a refloration to a loft inheritance, purchased by a Redeemer. This is furely to difcard any natural principles, or capacities, by conclufions, which are far beyond the compafs of all poffible conception. A future-ftate accomplished, whether the Soul does, or does not survive N 2 a Remarks on Dr. Warburton's account, &c. p. 11, 12g. the e P. 30, 31. the natural death of the body! and this, because of a restoration to a loft inheritance. A restoration of what?of a Soul, not surviving the death of the body.- -But why may we not rather conceive of the Soul, as poffeffing principles of life and immortality, from its fincere piety and extensive virtue? Is it imagined the text in Ecclef. produced, will determine in the prefent debate? I should be of opinion, it is nothing at all to the purpose. For the context will fhew, that the dead not knowing, only has reference to the utter or total difabilities and disappointments of the worldling, for farther attention, whose schemes are all thus rendered abortive and fruitless ; i. e. whofe love, and hatred, and envy are now perished, neither bas he any more a portion for ever in any thing that is under the fun. ver. 6. So that the conjecture can have no fupport, when it would have us think, the Jews were void of future expectations. How could that be, when a first principle in the Mofaic system, was, to love God with all the beart, and mind, and Soul, and firength ?. what man could ever do this, and yet be void of the defire and expectation of immortality? I prefume it is abfolutely impoffible: not withstanding |