Metaphysics. They soon discovered that, as none of the properties of matter will apply to the operations of the mind, the human soul must consequently be a substance distinct from the body, pure, simple, and spiritual, incapable of dissolution, and susceptible of a much higher degree of virtue and happiness after the release from its corporeal prison. From these spacious and noble principles, the philosophers who trod in the footsteps of Plato deduced a very unjustifiable conclusion, since they asserted, not only the future immortality, but the past eternity of the human soul, which they were too apt to consider as a portion of the infinite and self-existing spirit which pervades and sustains the universe.” A doctrine thus removed beyond the senses and the experience of mankind might serve to amuse the leisure of a philosophic mind; or, in the silence of solitude, it might sometimes impart a ray of comfort to desponding virtue; but the faint impression which had been received in the schools was soon obliterated by the commerce and business of active life. We are sufficiently acquainted with the eminent persons who flourished in the age of Cicero, and of the first Caesars, with their actions, their characters, and their motives, to be assured that their conduct in this life was never regulated by any serious conviction of the rewards or punishments of a future state. At the bar and in the senate of Rome the ablest orators were not apprehensive of giving offence to their hearers by exposing that doctrine as an idle and extravagant opinion, which was rejected with contempt by every man of a liberal education and understanding.”

among the Since, therefore, the most sublime efforts of philosophy can

§§a extend no farther than feebly to point out the desire, the hope,

Rome or at most the probability, of a future state, there is nothing, except a divine revelation, that can ascertain the existence, and describe the condition, of the invisible country which is destined to receive the souls of men after their separation from the body. But we may perceive several defects inherent to the popular religions of Greece and Rome, which rendered them very unequal to so arduous a task. 1. The general system of their

*The pre-existence of human souls, so far at least as that doctrine is comF. with religion, was adopted by many of the Greek and Latin fathers. See usobre, Hist. du Manichéisme, 1. vi. c. 4. *See Cicero pro Cluent. c. 61. Caesar ap. Sallust. de Bell. Catilin. c. 50. Juvenal. Satir. ii. 149. Esse aliquos manes, et subterranea regna,

Nec pueri creount, nisi quinondum aere lavantur.

mythology was unsupported by any solid proofs; and the wisest among the Pagans had already disclaimed its usurped authority. 2. The description of the infernal regions had been abandoned to the fancy of painters and of poets, who peopled them with so many phantoms and monsters, who dispensed their rewards and punishments with so little equity, that a solemn truth, the most congenial to the human heart, was oppressed and disgraced by the absurd mixture of the wildest fictions.” 8. The doctrine of a future state was scarcely considered among the devout polytheists of Greece and Rome as a fundamental article of faith. The providence of the gods, as it related to public communities rather than to private individuals, was principally displayed on the visible theatre of the present world. The petitions which were offered on the altars of Jupiter or Apollo expressed the anxiety of their worshippers for temporal happiness, and their ignorance or indifference concerning a future life.” The important truth of the immortality of the soul was inculcated with more diligence as well as success in India, in Assyria, in Egypt, and in Gaul; and, since we cannot attribute such a difference among the to the superior knowledge of the barbarians, we must ascribe it to the influence of an established priesthood, which employed the motives of virtue as the instrument of ambition.” We might naturally expect that a principle, so essential to among the religion, would have been revealed in the clearest terms to the " chosen people of Palestine, and that it might safely have been intrusted to the hereditary priesthood of Aaron. It is incumbent on us to adore the mysterious dispensations of Providence,” when we discover that the doctrine of the immortality of the soul is omitted in the law of Moses; it is darkly insinuated by

*The xith book of the Odyssey, gives a very dreary and incoherent account of the infernal shades. Pindar and Virgil have embellished the picture; but even those poets, though more correct than their great model, are guilty of very strange inconsistencies. See Bayle, Responses aux Questions d'un Provincial, part iii. c.

22. 95 See the xvith epistle of the first book of Horace, the xiiith Satire of Juvenal, and the iid Satire of Persius: these popular discourses express the sentiment and language of the multitude. # If we confine ourselves to the Gauls, we may observe that they intrusted, not only their lives, but even their money, to the security of another world. Vetus illemos Gallorum occurrit (says Valerius Maximus, l. ii. c. 6, p. 10), quos, memoria proditum est, pecunias mutuas, quae his apud inferos redderentur, dare solitos. The same custom is more darkly insinuated by Mela, l. iii. c. 2. It is almost needless to add that the profits of trade hold a just proportion to the credit of the merchant, and that the Druids derived from their holy profession a character of responsibility which could scarcely be claimed by any other order of men. *The right reverend author of the Divine Legation of Moses assigns a very curious reason for the omission, and most ingeniously retorts it on the unbelievers.

the prophets, and during the long period which elapsed between the Egyptian and the Babylonian servitudes, the hopes as well as fears of the Jews appear to have been confined within the narrow compass of the present life.” After Cyrus had permitted the exiled nation to return into the promised land, and after Ezra had restored the ancient records of their religion, two celebrated sects, the Sadducees and the Pharisees, insensibly arose at Jerusalem.” The former, selected from the more opulent and distinguished ranks of society, were strictly attached to the literal sense of the Mosaic law, and they piously rejected the immortality of the soul, as an opinion that received no countenance from the Divine book, which they revered as the only rule of their faith. To the authority of scripture the Pharisees added that of tradition, and they accepted, under the name of traditions, several speculative tenets from the philosophy or religion of the eastern nations. The doctrines of fate or predestination, of angels and spirits, and of a future state of rewards and punishments, were in the number of these new articles of belief; and, as the Pharisees, by the austerity of their manners, had drawn into their party the body of the Jewish people, the immortality of the soul became the prevailing sentiment of the synagogue, under the reign of the Asmonaean princes and pontiffs. The temper of the Jews was incapable of contenting itself with such a cold and languid assent as might satisfy the mind of a Polytheist; and, as soon as they admitted the idea of a future state, they embraced it with the zeal which has always formed the characteristic of the nation. Their zeal, however, added nothing to its evidence, or even probability: and it was still necessary that the doctrine of life and immortality, which had been dictated by nature, approved by reason, and received by superstition, should obtain the sanction of Divine truth from the authority and example of Christ. When the promise of eternal happiness was proposed to mankind, on condition of adopting the faith and of observing the precepts of the gospel, it is no wonder that so advantageous an offer should have been accepted by great numbers of every religion, of every rank, and of every province in the Roman empire. The ancient Christians were animated by a contempt for their present existence, and by a just confidence of immortality, of which the doubtful and imperfect faith of modern ages cannot give us any adequate notion. In the primitive church, Aons the influence of truth was very powerfully strengthened by an world opinion which, however it may deserve respect for its usefulness and antiquity, has not been found agreeable to experience. It was universally believed that the end of the world and the kingdom of Heaven were at hand. The near approach of this wonderful event had been predicted by the apostles; the tradition of it was preserved by their earliest disciples, and those who understood in their literal sense the discourses of Christ himself were obliged to expect the second and glorious coming of the Son of Man in the clouds, before that generation was totally extinguished, which had beheld his humble condition upon earth, and which might still be witness of the calamities of the Jews under Vespasian or Hadrian. The revolution of seventeen centuries has instructed us not to press too closely the mysterious language of prophecy and revelation; but, as long as, for wise purposes, this error was permitted to subsist in the church, it was productive of the most salutary effects on the faith and practice of Christians, who lived in the awful expectation of that moment when the globe itself, and all the various race of mankind, should tremble at the appearance of their divine judge.” The ancient and popular doctrine of the Millennium was Poio intimately connected with the second coming of Christ. As the Ho" works of the creation had been finished in six days, their duration in their present state, according to a tradition which was attributed to the prophet Elijah, was fixed to six thousand years.” By the same analogy it was inferred that this long period of labour and contention, which was now almost elapsed,”

among the Christians

*See Le Clerc (Prolegomena ad Hist, Ecclesiast, sect. 1, c. 8). His authority seems to carry the greater weight, as he has written a learned and judicious commentary on the books of the Old Testament. ..

60 Joseph. Antiquitat. l. xiii. c. 10. De Bell. Jud. ii. 8. According to the most natural interpretation of his words, the Sadducees admitted only the Pentateuch ; but it has pleased some modern critics to add the prophets, to their creed, and to suppose that they contented themselves with rejecting the traditions of the Pharisées. Dr. Jortin has argued that point in his Remarks on Ecclesiastical History, vol. ii. p. 103.

"This expectation was countenanced by the twenty-fourth chapter of St. Matthew, and by the first epistle of St. Paul to the Thessalonians. Erasmus removes the difficulty by the help of allegory and metaphor; and the learned Grotius ventures to insinuate that, for wise purposes, the pious deception was permitted to take place.

*See Burnets Sacred Theory, part iii. c. 5. This tradition may be traced as high as the author of the Epistle of Barnabas, who wrote in the first century, and who seems to have been half a Jew.

63 The Fo church of Antioch computed almost 6000 years from the creation of the world to the birth of Christ. Africanus, Lactantius, and the Greek church, have reduced that number to 55oo, and Eusebius has contented

would be succeeded by a joyful Sabbath of a thousand years; and that Christ, with the triumphant band of the saints and the elect who had escaped death, or who had been miraculously revived, would reign upon earth till the time appointed for the last and general resurrection. So pleasing was this hope to the mind of believers that the Nen, Jerusalem, the seat of this bliss— ful kingdom, was quickly adorned with all the gayest colours of the imagination. A felicity consisting only of pure and spiritual pleasure would have appeared too refined for its inhabitants, who were still supposed to possess their human nature and senses. A garden of Eden, with the amusements of the pastoral life, was no longer suited to the advanced state of society which prevailed under the Roman empire. A city was therefore erected of gold and precious stones, and a supernatural plenty of corn and wine was bestowed on the adjacent territory; in the free enjoyment of whose spontaneous productions the happy and benevolent people was never to be restrained by any jealous laws of exclusive property.” The assurance of such a Millennium was carefully inculcated by a succession of fathers from Justin Martyr" and Irenaeus, who conversed with the immediate disciples of the apostles, down to Lactantius, who was preceptor to the son of Constantine.” Though it might not be universally received, it appears to have been the reigning sentiment of the orthodox believers; and it seems so well adapted to the desires and apprehensions of mankind that it must have contributed, in a very considerable degree, to the progress of the Christian faith. But, when the edifice of the church was almost completed, the temporary support was laid aside. The doctrine of Christ's reign upon earth was at first treated as a profound allegory, was considered

himself with 5200 years. These calculations were formed on the Septuagint, which was universally received during the six first centuries. The authority of the Vulgate and of the Hebrew text has determined the moderns, Protestants as well as Catholics, to prefer a period of about 4ooo years; though, in the study { o antiquity, they often find themselves straitened by those narrow limits.

p. App. 3.

§§ { these pictures were borrowed from a misinterpretation of Isaiah, Daniel, and the Apocalypse. One of the grossest images may be found in Irenaeus (l. § p. 455 [c. 33]), the disciple of Papias, who had seen the apostle St. John.

See the second dialogue of Justin with Tryphon and the seventh book of

Lactantius. It is unnecessary to allege all the intermediate fathers, as the fact is not disputed. Yet the curious reader may consult Daillé de Usu Patrum, l. iii. c. 4. "The testimony of Justin, of his own faith and that of his orthodox brethren, in the doctrine of a Millennium, is delivered in the clearest and most solemn manner (Dialog. cum. Tryphonte Jud. p. 177, 178, edit. Benedictin). If in the beginning of this important passage there is anything like an inconsistency, we may impute it, as we think proper, either to the author or to his transcribers.

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