The philosophy of a future state

Front matter

THE i

PHILOSOPHY

OF A

Preface

The reasonings and illustrations contained in the following pages, are intended to direct the intelligent Christian in some of those trains of thought which he ought to prosecute, when looking forward to the scene of his future destination. The Author was induced to engage in the discussion of this subject, from a consideration, that many vague and erroneous conceptions are still entertained among Christians in regard to the nature of heavenly felicity, and the employments of the future world. In elucidating the train of thought which is here prosecuted, he has brought forward, without hesitation, the discoveries of modern science, particularly those which relate to the scenery of the heavens ; convinced, that all the manifestations of himself which the Creator has permitted us to contemplate, are intended to throw light on the plan of his moral government in relation both to our present and our future destiny. He has carefully avoided every thing that might appear like vague or extravagant conjecture ; and he trusts, that the opinions he has broached, and the conclusions he has deduced, will generally be found accordant with the analogies of Nature and the dictates of Revelation. He is aware, that he has many prejudices to encounter. I*

VI arising from the vague and indefinite manner in which such subjects have been hitherto treated, and from the want of those expansive views of the Divine operations which the professors of Christianity should endeavor to attain ; but he feels confident, that those who are best qualified to appreciate his sentiments, will treat with candor an attempt to elucidate a subject hitherto overlooked, and in which every individual of the human race is deeply interested.

It was originally intended to publish what is contained in Parts II. and III. without any dissertation on the evidences of a future state as deduced from the light of nature — taking the immortality of man for granted on the authority of Revelation. But ; on second thought, it was judged expedient, for the sake of general readers, to exhibit a condensed view of those arguments which even the light of reason can produce in favor of the immortality of man. In this department of the volume, the Author has brought forward several arguments which, he is not aware, have been taken notice of by ethical writers, when treating on this subject. He has endeavored to illustrate these and the other arguments here adduced, in minute detail, and in a popular manner, so as to be level to the comprehension of every reader ; and he trusts, that the force of the whole combined, will be found to amount to as high a degree of moral demonstration as can be expected in relation to objects which are not cognizable by the eye of sense.

Vll

The greater portion of what is contained in Part III. having been written above eight years ago, several apparent repetitions of facts alluded to in the preceding Parts, may perhaps be noticed by the critical reader ; but, in general, it will be found, that where the same facts are repeated, they are either exhibited in a new aspect, or brought forward to elucidate another subject.

The practical reflections and remarks embodied in the last Part of this work, will not, the Author is persuaded, be considered by any of his readers, as either unnecessary, or unappropriate to the subjects treated of in the preceding parts of this volume. It is of the utmost importance that every individual be convinced, that he cannot be supposed a candidate for a blessed immortality, unless the train of his affections, and the general tenor of his conduct, in some measure correspond to the tempers and dispositions, and the moral purity which prevail in the heavenly state.

The favorable reception which the public have given to the volumes he has formerly published, induces the Author to indulge the hope, that the present volume may not be altogether unworthy of their attention. That it may tend to convince the sceptical of the reality of an immortal existence — to expand the believers' conceptions of the attributes of the Divinity, and of the glory of " that inheritance which is reserved in heaven" for the faithful — and to excite in the mind of every reader.

Vlll an ardent desire to cultivate those dispositions and virtues which will prepare him for the enjoyment of celestial bliss — is the Author's most sincere and ardent wish, as it was the great object he had in view when engaged in its composition.

Contents

Introduction. — Importance of the question which relates to the reality of a future world — folly of the indifference which prevails in relation to this point, 17 — 22.

CHAPTER I. — PROOFS OF a future state from the light of NATURE

Section I. — On the imiversal belief which the doctrine of immortality has obtained in all ages, 23.

Opinions of Greeks, Romans, Egyptians, Scythians, &c. — Doctrines of Zoroaster, 24. Of Socrates, 25. Allusions of the ancient Poets, 26. Opinions of the inhabitants of the Society and the Friendly Islands, of the New Zealanders, the Samoiedians, the Kalmuc Tartars, the Birmans, the Japanese, the Africans, the American Indians, &>c. 27 — 30. Force of the argument in favor of Immortality derived from these opinions, 30 — 33.

Section II. — On the desire of future existence implanted in the human mind, 33

This fact illustrated by various examples, 33, 34. Desire of posthumous frame, 35. Desire of immortality most ardent in cultivated minds, 36. Force of the argument derived from these facts, 37. Fears and apprehensions in regard to futurity, 38. Doctrine of immortality renders the Creator's conduct consistent with itself, 39.

Section III. — On the intellectual faculties of man, and the strong desire of knowledge implanted in the human mind, 40. Desire of knowledge natural to every rational being, 40 . Reasons why it is not more ardent, 41 — 43. Sublimity and energy of the intellectual faculties, 43 — 46. Memory, its utility, 47. Instances of the improvement of which it is susceptible, 48. Argument in favor of a future state founded on these considerations, 49 — 52.

Section IV. — On the perpetual progress of the mind towards perfection

No limits to the excursions of the intellect, 53. Extract from Addison, Ibid.

Section V. — On the unlimited range of view ichich is opened to the human faculties throughout the immensity of space and duration, 53. Immensity of the universe. 56. Intention of the Deity in directing the human mind m the path of discovery, 57. Desires excited by the boundless views which the universe unfolds, 58. Inquiries suggested respecting other worlds, 58, 59. Man endowed with capacities for acquiring an indefinite extent of knowledge respecting the wonders of creation, 61. Limited nature of his present knowledge, 61. Universe intended to display the Divine perfections, and to afford gratifications to the intellectual beings, 62. The desires of the human eoul will not be disappointed ,63. ~ Conclusion from these premises, 64,

CONTENTS

Section VI.— On the moral powers of man, 64. Sublimity of these powers exemplified — Regulus, Phocion, Cyrus, Scipio, Aristides, 65 — 67. Paul, Howard, Sharpe, &c. 67 — 69 .Argument founded on the moral faculties, 69, 70. A system of benevolence going on throughout the universe, in the agency of intelligent beings, 71, 72. Summary of the arguments derived from the moral and intellectual powers, 72 — 75.

Section VII. — On the apprehensions and forebodings of the mind when under the influence of remorse, 75.

Examples of remorse — Belshazzar, Tiberius, Antiochus, Charles IX. Richard III. Bessus, Hobbes, &c. 76 — 79. Conclusion deduced from such facts, 80.

Section VIII. — On m the disordered state of the moral world, when contrastedwith the regular and systematic order of the material, 81. Harmony and order of nature in the heavens — the earth — the animal system, &c. 81—83. Disorders in the moral world— Ravages of Alexander, Alaric, Tamerlane, Jenghiz Kan, &c. 83, 84. Of the Goths, Vandals, Huns, &c. 85. Scenes of carnage and devastation, 86. Present state of the moral and political world, in Asia, Africa, Europe, and America, 86—90. Argument founded on these disorders, 90—92.

Section IX — On the unequal distribution of rewards and punishments in the present state, 92.

Examples of unequal distribution of rewards, &c. 93. The Waldenses, French Protestants, in the reign of Louis XIV. Persecutions in England and Netherlands, Irish Massacre, Ali Pacha, &e. 94—96. Force of the argument derived from this source, 97 — 99. Moral perceptions implanted in man, 99.

Section X. — On the absurdity of supposing that the thinking principle in man will ever be annihilated, 101.

Changes in the material system, but no instance of annihilation, 101. Transformation of insects, 103. Considerations which prove the duration of mind, 104. Conclusions from this subject, 104. Section XI. — On the gloomy considerations and absurd consequences involved in the denial of a future state.

The denial of a future state involves in impenetrable mystery the ^nature of man and the end of his existence — the scenes of nature — the moral government of God — the sufferings to which man is subjected — the attributes of the Creator — and damps the mind in its researches after truth, 106 — 112. Argument for a future state founded on such considerations, 113 — 115.

Summary of arguments, 115. Their force when combined, 116, Principles of Atheism do not necessarily exclude the possibility of a future state, 117. Impression which the arguments adduced ought to make on every mind, 118 — 120. Why the Author has set aside the argument founded on the immateriality of the soul, 120 — 122.

Chap. II. — Proofs Of A Future State From Divine Revelation

A future state revealed to the Jews, 124 — 126. Why it is not more

CONTENTS.

frequently adverted to in the Old Testament, 127. Proofs from the writings of the New Testament, 12S, 129. Resurrection — qualities of the "resurrection-body, 131, 132.

Practical influence which the doctrine of a future state might to have upon our affections and conduct, 132.

Part II. On The Connection Of Science With A Future State

Prejudices which exist in relation to this subject, 140 — 143. Object of scientific investigation, 143. Objects on which the faculties of celestial intelligences will be employed, 146. Inquiry into the extent of the general conflagration, 147. Explanation of scriptural allusions to this subject, 148 — 151. Permanency and perpetuity of the material universe, 152, 153. Figments of poets in regard to this subject, 154. Predicted changes in the system of nature, 156. General relations of the universe, 158 — 161.

Sciences w'lich will be prosecuted in a future state, 161. Arithmetic, its objects — utility of numbers and their combinations — illustrations from Scripture, 161 — 165. Mathematical sciences, their utility — angels recognise the principles of these sciences — the Creator has laid the foundation of these sciences in his wprks, 165 — 169. Astronomy, its ob* jects — presents an immense field of contemplation, 169 — 171. The heavens constitute the principal part of the Divine empire — illustrations from Scripture, 171, 172. Limited extent of our present knowledge on this subject, 172. Communications of superior beings in relation to the universe, 173. This subject can never be exhausted, 174. Natural Philosophy, 176. — its objects and discoveries, 176, — unveils the divine attributes, 177. Abundant scope for its prosecution in the future world, 178. Chemistry, 130. Anatomy and Physiology, their objects — wonders of the human frame — resurrecticn-body, &c. 180-— 183. History — contains a record of the ways of Providence — our ignorance of many important facts in history — history of angels and other intelligences, 183 — 186. Connection of the different branches of science, 186.

Locality of heaven, 187. Different opinions which may be formed on this point, 188. Sciences applicable in eveiy supposed case, tS9. Arts and sciences which will not be cultivated, ISO. Intellectual energy of the inhabitants of heaven, ibid. Sublimity of the mental powers in several human beings, Pascal, Martianus Capella, Crichton Gassendi, Horrox, Grotius, Newton, Baratier, 191 — 193. Our knowledge in heaven will not be diminished, 194. Distinctions, in point of knowledge, among the inhabitants of heaven, " degrees of glory," 197. General remarks, 198. Objection obviated, 199.

Part III

ON THE AIDS WHICH THE DISCOVERIES OF SCIENCE AFFORD FOR ENABLING US TO FORM A CONCEPTION OF THE PERPETUAL IM- PROVEMENT OF THE CELESTIAL INHABITANTS IN KNOWLEDGE AND FELICITY, 202.

Vague aid distorted conceptions in regard to the employments of heaven, 202. Whether the subject of human redemption will occupy the whole attention of redeemed men, 204. Its mysteries — analysis of its leading facts, 205—208. Glorified humanity of Christ, 208.

CONTENTS.

Objects of contemplation in heaven, 209. Planetary and starry systems, 210 — 212. Number of worlds in the visible universe, 213. Analysis of the objects and scenes which the universe presents, 214, Material structures, Ibid. Infinite diversity of scenes , 215 — may be produced from a few general laws, 216. Variety in the animal, vegetable, and mineral kingdoms — and in the solar system, 217, 218. Organized and intelligent beings — gradation of intellect — powers of the highest order of intelligences, 218 — 220. Perfections of angels, 221, 222. Vehicles of celestial beings — material vehicles of angels, &c. 223 — 225. Variety of senses, 225. Leading transactions in the history of other worlds, their moral economy, &e. 227 — 229 — will unfold the moral character of Deity, 230. Illustrations from Scripture, 230. The Redeemer — Lectures on the mora) history of other worlds — Examples in reference to two different worlds, 234 — 240. Extract from Dr. Watts, 240.

Worlds belonging to the sola** sy stem — their peculiarities — changes — diversity of scenery, &c, 243 — 246. Universe extends far beyond the limits of human vision, 246, 247. The empire of the Almighty boundless to the view of finite beings — new creations, 248. Throne of G od, 249. Capital of the universe, 249. Astronomical observations which illustrate this subject, 251. Nothing less than the most sublime conceptions of the extent of the universe, comport with the idea of an infinite being, 252. Preceding views corroborated by Revelation, 253. — Open an interesting train of thought in relation to the Deity, and the scenes of futurity, 254. Subjects of study in the heavenly world, 256 — 259. One constituent part of themisery of the wicked in the future world, 259. Their moral state in that world, 260. Sources of misery, 261. Boundless nature of divine love, ibid. Summary of topics illustrated, 262. Value of the human soul, 263. Importance of man's eternal destiny, and the folly of overlooking it, 264.

Part IV

ON THE MORAL QUALIFICATIONS REQUISITE TO THE ENJOYMENT OF THE FELICITY OF THE FUTURE WORLD, 266.

Fallacious views in relation to this point, 266. Requisites in order to the enjoyment of happiness, 267. Infatuation of the bulk of mankind in reference to their eternal interests, 268. Foundation of future felicity, 269. Love to God, its foundation, reasonableness, and properties, 270, 271. Love to man, its foundation and obligation, 272, 273. Love to angels, 273. Necessity of this affection as a qualification for heaven, 274. Humility, its reasonableness, and conformity to the condition of man, 275 — forms a trait in the character of angels, 276—280. Folly of pride, 281. Active beneficence, 282. Ministry of angels, 283. Effects of malignity, 285. Society of heaven, 286 — 288. Examples of malignity — Antiochus Epiphanes, 289—291, the Turks, 292, the Norman barons and chevaliers, 294, Examples of depravity — Buonaparte, 295 — 297, — Lord Byron, 298. Examples from Cochrane's Travels, 299. Effects of malignity, 302, &c. — General conclusion, 303.

Appendix

Mr. Shepherd's Letter to Lord Byron, 305. His Lordship's reply —his last sentiments in reference to religion and eternity, 307. Buonaparte's opinion of the morality of the New Testament, &c. 309.

THE

PHILOSOPHY

OF A

FUTURE STATE.

PART L PROOFS OF A FUTURE STATE.

Introduction

The sketches contained in Parts II. and III. of this work, being chiefly intended to illustrate the connexion of science with the scenes of a future world, and the aids which its discoveries afford, for enabling us to form some conception of the perpetual improvement of its inhabitants in knowledge and felicity — I shall endeavour, in this First Part to exhibit a condensed view of some of those evidences which prove the immortality of the soul, and the eternal destination of man.

This is an inquiry far more interesting and important, to every individual of mankind, than any other which comes within the range of the human mind. Next to the Being of a God, the doctrine of the immortality of man lies at the foundation of all religion. 2

THE PHILOSOPHY OF A FUTURE STATE.

and of all the animating prospects which can cheer us in this land of our pilgrimage. Remove from the mind the belief of a future existence, and the hope of immortality, and religion becomes a shadow, life a dream, and the approach of death a scene of darkness and despair. Upon this short question, " Is man immortal, or is he not ?" depends all that is valuable in science, in morals, and in theology, — and all that is most interesting to man as a social being, and as a rational and accountable intelligence. If he is destined to an eternal existence, an immense importance must attach to all his present affections, actions, and pursuits ; and it must be a matter of infinite moment^ that they be directed in such a channel, as will tend to carry him forward, in safety, to the felicities of a future world. But if his whole existence be circumscribed within the circle of a few fleeting years, man appears an enigma, an inexplicable phenomenon in the universe, human life a mystery, the world a scene of confusion, virtue a mere phantom, the Creator a capricious being, and his plans and arrangements an inextricable maze.

There is too much reason to believe, that the indifference to religion which so generally prevails, especially among those who are raised a little above the vulgar throng, and the unhallowed propensities and vicious practices to which it gives rise — are owing, in a considerable degree, to the want of a full conviction of the reality of a future existence, or to some doubts which hover about the mind, in relation to this important point. There is no man, however insensible to the obligations of religion, that can fully satisfy his own mind or the minds of others, that the idea of a

INTRODUCTION.

future world is a mere chimera. On the contrary, the possibility, and even the probability, of the truth of man's eternal destiny, will, at certain seasons, force themselves upon the minds even of the most careless and profane. Yet, it is amazing to consider, with what ease and indifference multitudes of this description can glide dow T n the stream of time, under the awful uncertainty whether it will land them in the shades of annihilation, the realms of bliss, or the regions of endless wo. — " Between us and these three periods or states," says a celebrated French writer, " no barrier is interposed but life, the most brittle thing in all nature ; and the happiness of heaven being certainly not designed for those who doubt whether they have an immortal part to enjoy it, such persons have nothing left, but the miserable chance of annihilation, or of hell. There is not any reflection which can have more reality than this, as there is none which has greater terror. Let us set the bravest face on our condition, and play the heroes as artfully as we can, yet see here the issue which attends the goodliest life upon earth ! It is in vain for men to turn aside their thoughts from this eternity which awaits them, as if they were able to destroy it, by denying it a place in their imagination. It subsists in spite of them ; it advances unobserved ; and death, which is to draw the curtain from it, will, in a short time, infallibly reduce them to the dreadful necessity of being for ever nothing, or for ever miserable."

To treat a subject, so interesting and momentous, w r ith levity or indifference — to exert all the energies of the soul in the pursuit of objects, which a few years at most will snatch forever from their embrace, — and never to spend one serious hour in reflecting on what may possibly succeed the present scene of existence, or in endeavouring to find some light, to clear up the doubts that may hang over this important inquiry, and to treat with derision and scorn those who would direct them in this serious investigation — is not only foolish and preposterous, but the height of infatuation and of madness. It is contrary to every principle on which reasonable men act, in relation to the affairs of the present world. To retain the profits of a lucrative business, or to prevent the loss of fortune, or of honour, a man will sometimes strain every nerve, stretch every faculty, deprive himself of sleep, submit to numerous privations, encounter the raging elements, and brave the dangers of the ocean. Nay, he will often be overwhelmed with despondency at" the slightest inconveniences, and will pass whole weeks and months in sullenness and chagrin, for an imaginary affront, or for the loss of a few pounds, while, at the same time, he remains perfectly indifferent, and without the least emotion, in regard to the unknown scenes of the eternal world, and the danger of endless misery to which he is exposed. Such a conduct, and such dispositions, which are too frequently realized in the case of thousands who occasionally mingle in our religious assemblies, are obviously inconsistent with the dictates of prudence and of common sense, and with every thing that ought to characterize a rational and an accountable creature.

When we look back into the inexplorable abyss of that eternity which is already past, when we look forward to the immeasurable extent, and the unfathomable depths of eternity to come, — when we behold

INTRODUCTION.

Time, and all its circling years, appearing only like a point on the surface of that vast and boundless ocean ; when we consider the immense spaces. of the universe with which we are surrounded, and the innumerable worlds which lie dispersed in every direction throughout the immeasurable tracts of creation ; when we consider, that our existence, as thinking beings, may run parallel with interminable ages ; and that, in the revolutions of eternity, we may exist in regions of space immeasurably distant from our present habitation, associate with other orders of intelligent beings, and pass through new scenes and changes in distant worlds, — and, when we consider that our relation to time may be dissolved, and our connexion with eternity commence, within the space of a few months or years, or even before the sun shall have described another circuit around the earth — no inquiry can appear so momentous and interesting, as that which leads to the determination of our future and eternal destiny, and of those realities which await us beyond the tomb. To remain insensible to the importance of such an inquiry, and unaffected at the prospect of the result to which it may lead, — while we are feelingly alive to all the paltry concerns and little ills of life, — would argue the most unaccountable stupidity, inconsistency, and infatuation.

The man whose heart pants after substantial knowledge and felicity, whose affections centre on the Author of his existence, and who delights to contemplate his character and perfections, will enter with pleasure on every investigation, which has a tendency to throw a light on the scene of his future destination* He will weigh, with impartiality, every consideration* 2* and will seize, with delight, upon every argument, by which a full conviction of his immortal destiny may be indelibly riveted upon his mind ; and he will endeavour to cheer his soul amidst the sorrows of mortality, with the consideration, that " when the earthly house of his tabernacle is dissolved, he has a building of God, an house not made with hands, eternal in the heavens."

In illustrating the evidences of a future state, I shall, in the first place, state some of those proofs which Reason, or the light of nature, furnishes, of man's eternal destination — and, secondly, those which are derived from the system of Revelation.

CHAPTER L

PROOFS OF A FUTTRE STATE FROM THE LIGHT OF NATURE.

The evidences of a future state which the light of reason affords, though not so clear and decisive as those which are derived from Divine Revelation, are worthy of the serious consideration of every one in whose mind the least doubt remains on this important subject. The conviction they are calculated to produce, when attentively weighed, is sufficient to leave every one without excuse who trifles with the concerns of his future destiny, and overlooks his relation to the eternal world. Though the Deity is invisible to mortal eyes, yet his existence and perfections are clearly demonstrated by his visible operations, and he has not left himself without a witness to his beneficence, in any age, " in his giving rain from heaven, and fruitful seasons, and filling our hearts with food and gladness." In like manner, though the realities of a future world are not presented directly to the eye of sense, yet the faculties with which man is endowed, when properly exercised on all the physical and moral scenes which the universe displays, are sufficient to evince the high degree of probability, if not absolute certainty, that his duration and his sphere of action are not confined to the narrow limits of the present world, but have a relation to a future and an immortal existence. — In illustrating this topic, I shall waive the consideration of several of those metaphysical arguments which have been adduced by Philosophers and Divines, founded on the immateriality of the human soul, and confine myself chiefly to those popular considerations, which are level to every capacity, and, perhaps, more convincing than the subtle and refined disquisitions of metaphysical minds.

Section I

On the Universal Belief which the doctrine of immortality has obtained in all ages*

It forms a presumptive proof of the immortality of man,

THE PHILOSOPHY OP A FUTURE STATE.

that this doctrine has obtained universal belief among all nations, and in every period of time.

That the thinking principle in man is of an immortal nature, was believed by the ancient Egyptians, the Persians, the Phenicians, the Scythians, the Celts, the Druids, the Assyrians, — by the wisest and the most celebrated characters among the Greeks and Romans, and by almost every other anqient nation and tribe whose records have reached our times. The notions, indeed, which many of them entertained of the scenes of futurity were very obscure and imperfect, but they all embraced the idea, that death is not the destruction of the rational soul, but only its introduction to a new and unknown state of existence. The ancient Scythians believed that death was only a change of habitation; and the Magian sect, which prevailed in Babylonia, Media, Assyria, and Persia, admitted the doctrine of eternal rewards and punishments. The doctrines taught by the second Zoroaster, who lived in the time of Darius, were, " that there is one Supreme Being, independent and self-existent from all eternity ; that under him there are two angels, one the angel of light, who is the author of all good ; and the other the angel of darkness, who is the author of all evil : that they are in a perpetual struggle with each other ; that where the angel of light prevails, there good reigns ; and that where the angel of darkness prevails, there evil takes place ; that this struggle shall continue to the end of the world ; that then there shall be a general resurrection and a day of judgment, wherein all shall receive a just retribution according to their works* After which, the angel of darkness and his disciples shall go into a world of their own, where they shall suffer, in everlasting darkness, the punishment of their evil deeds; and the angel of light and his disciples shall also go into a world of their own, where they shall receive, in everlasting light, the reward due to their good deeds ; that after this they shall remain separated for ever, and light and darkness be no more mixed to all eternity."* The remains of this sect, which are scattered over Persia and India, still

♦Rollin's Ancient History, vol. 2.

PROOFS FROM THE LIGHT OF NATURE.

hold the same doctrines, without any variation, even at this day.

It is well known, that Plato, Socrates, and other Greek Philosophers, held the doctrine of the soul's immortality. In his admirable dialogue, entitled, " The Phaedon," Plato represents Socrates* a little before his death, encompassed with a circle of Philosophers, and discoursing with them on the arguments which prove the eternal destiny of man. a When the dead," says he, "are arrived at the rendezvous of departed souls, whither their angel conducts them, they are all judged. Those who have passed their lives in a manner neither entirely criminal, nor absolutely innocent, are sent into a place where they suffer pains proportioned to their faults, till, being purged and cleansed of their guilt, and afterwards restored to liberty, they receive the reward of the good actions they have done in the body. Those who are judged to be incurable, on account of the greatness of their crimes, the fatal destiny that passes judgment upon them, hurls them into Tartarus, from whence they never depart. Those who are found guilty of crimes, great indeed, but worthy of pardon, who have committed violences, in the transports of rage, against their father or mother, or have killed some one in a like emotion, and at* terwards repented — suffer the same punishment with the last, but for a time only, till, by prayers and supplications, they have obtained pardon from those they have injured. But those who have passed through life with peculiar sanctity of manners, are received on high into a pure region, where they live without their bodies to all eternity, in a series of joys and delights which cunnot be described." From such considerations Socrates concludes, " If the soul be immortal, it requires to be cultivated with attention, not only for what we call the time of life, but for that which is to follow, I mean eternity ; and the least neglect in this point may be attended with endless consequences. If death were the final dissolution of being, the wicked would be great gainers by it, by being delivered at once from their bodies, their souls, and their vices ; but as the soul is immortal, it has no other means of being freed from its evils, nor any safety for it, but in becoming very good and very wise ; for it carries nothing with it, but its good or bad deeds, its virtues and vices, which are commonly the consequences of the education it has received, and the causes of eternal happiness or misery." Having held such discourses with his friends, he kept silent for some time, and then drank off the whole of the poisonous draught which had been put into his hand, with amazing tranquillity, and an inexpressible serenity of aspect, as one who was about to exchange a short and wretched life, for a blessed and eternal existence.