LECTURE XVII.

ADAPTATION OF THE HUMAN MIND TO RETRIBUTION, AS TAUGHT IN THE BIBLE.

AND AS HE REASONED OF ..... TREMBLED.-Acts 24: 25.

JUDGMENT TO COME, FELIX

The doctrine of future retribution, as revealed in the Bible, is perfectly reasonable, from the fact that it finds, in the human mind, an adaptation and a ready response.

Probably few can be found, whether on Christian or on heathen ground, who do not believe in some kind and degree of punishment, in a future state, and very few will deny that such a doctrine is taught in the Bible.

That such a sentiment should be so universally believed, in opposition to objections of great apparent weight, is surprising.

It is objected, with much plausibility, that the doctrine of future retribution, is most awful to think of, and is hard to reconcile with God's infinite and paternal goodness. It is not our object to say any thing, at present, in answer to this objection. We would even acknowledge that all men feel its force, while, at the same time, all men, (at least, all in a state of nature,) believe the doctrine of retribution.

Is it not strange that men should find it so hard to get rid of this idea, when it is so much against their feelings and predilections, and when too, much plausible argument has been raised against it? Thousands would give the world to rid themselves of a sentiment, so much opposed to their feelings, but go where they may, it follows them like their own shadow. They can no more obliterate it from their souls than they can annihilate one of the soul's attributes. That this is the case, is evident from the fact that all the heathen, ancient and modern, believe the doctrine of future retribution.

To a few of their testimonies, we will now attend:

1. Among the earliest, as well as amongst modern nations, the doctrine of transmigration, has been extensively held. The translator of Knapp's Theology, referring to a work of Frederic Schlegel, on Eastern literature, says, in a note appended to section 150: "He there shows that this is one of the most fundamental doctrines of faith in the Eastern world that it rests upon a religious basis, and even in the earliest period was connected with the idea of retribution and sanctification. The soul, it is supposed, after having been soiled and corrupted by its contact with the body and the world, must expiate its sins by wandering, for an appointed cycle, through various forms of uncongenial matter." Thus, even in connection with this primitive and rude theory, we find the great idea of future retribution.

It will be recollected that we are not now concerning ourself with the peculiar nature and place of future misery, nor with many other questions, which the Gospel brings to light, but our only aim is to show, that mixed with much

falsehood though it be, the idea was held both by ancient and modern heathen.

2. But the opinion was more general among the ancients that departed spirits went to an under world which the Greeks called Hades.* Here, though all dwell together, the wicked were unhappy, and hence Homer refers to those who were punished, in the same place with the other shades. None of the inhabitants of Hades were supposed to be supremely miserable, and yet Achilles when here, "does not speak of death very favorably, but would rather till the field on earth, as a day laborer, than rule all the hosts of the shades."+

3. In the writings of the ancients, there is sufficient allusion to the idea of future retribution, to show that it has been a sentiment, almost universally received in every age.

Says Plutarch-"If he who transgresses in the morning is punished in the evening, you will not say that in this case justice is slow; but to God, a whole age, or even several ages, are but as one day."

Plato, in his seventh epistle to Dion, says, "Thus ought we always to believe those ancient and sacred words, which declare to us that the soul is immortal, that judges are appointed, and that they pass the highest sentences of condemnation, when the spirit is separate from the body." In another passage from the Republic, Plato gives the following declaration of the common belief—" For well know, Socrates, that when one supposes himself near the point of death, there enter into his soul fears and anxieties respect

*Knapp's Theology, section 150: 1. †Sec. 150: 2.

ing things before unheeded. For then the old traditions concerning Hell, how those who in this life have been guilty of wrong must there suffer the penalty of their crimes, torment his soul. He looks back upon his past life, and if he finds in the record many sins, like one starting from a frightful dream, he is terrified and filled with foreboding fears."

In the same work, Plato describes the awfully wretched condition of those inhabitants of the world of woe, who are incurable, and will " never come out."*

Such are a few of the many passages that might be selected from the ancients, and it is well known that the writings of all modern heathen authors, abound with those of a similar nature.

To say that the doctrine of future retribution is, and ever has been, with few exceptions, the sentiment of Christendom, is what no reasonable man can deny. Like a belief in God, and in the endless existence of the soul, it seems to be an essential ingredient of the religious nature of man. It sometimes seems, almost, to outlive a belief in God. An infidel has a conscience and is often obliged to listen to its fearful warnings. Even those who in theory deny it, do in a thousand cases inadvertantly admit it. It is hard for one to speak long of right and wrong, praise and blame, rewarding and punishing, without betraying the fact that this doctrine of retribution lies deeply written upon the fleshly table of the heart.

The circumstances in which God has placed man-his training under parental and civil governments is evidently

*Biblical Repository, for 1850, page 84:

calculated to teach and perpetuate the doctrines of accountability and retribution in his mind, and it seems also to be needful for the developement of the highest principles of his

nature.

But another formidable objection is raised to this universal doctrine of mankind. As the punishment of the wicked in the future life is to be mental and not physical, how can they experience a retribution for those sins which have long since passed from the memory? The sin is forgotten, how can it torment the sinner? The cases of the aged, those who have suffered accidents, and the insane, are referred to, as examples. But it has been found that the memory of all such persons may, by some circumstance, be restored.

1. Sometimes disease or accident has served to call back events which had long been forgotten.

Coleridge mentions the case of a young woman of about twenty-five years, who could neither read nor write, who was seized with a nervous fever, during which time she could talk Latin, Greek and Hebrew, with great correctness and fluency. It was at length learned by her physicians that she was charitably taken, at the age of nine years, by an old Protestant parson, who was a very learned man, and was accustomed to spend much time in reading the ancient languages aloud.

The following cases we select from Dr. Abercrombie :— "A lady, mentioned by Dr. Prichard, when in a state of delirium, spoke a language which nobody about her understood; but which also was discovered to be Welsh. None of her friends could form any conception of the manner in which she had become acquainted with that language; but