Scriptures seem no less decisive and strong in affirming that future rewards and punishments are appended to the behavior and deeds of this life.

We read in 2. Cor. iv. 17. “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Here we are taught that the afflictions incident to this life, shall exert such an influence on some, as to augment their glory and increase their happiness in the future life, compared with what it would have been in the absence of these light afflictions. The glory will not only exceed what it would be for the want of affliction, but it will also be eternal in durability. The light afflictions are instrumental in augmenting glory and happiness as the portion of such who are tried thereby. Here we have a cause existing in time which will influence the condition of saints in the eternal heavens; for the glory must necessarily be the reward of heaven, being eternal, being not seen, and to be enjoyed after the sorrows and tears of this life shall have passed away. This passage,

then, teaches future and eternal retribution as connected with this life.

2 Cor. v. 9, 10. “Wherefore we labor, that, whether present or absent, we may be accepted of him; for we must all appear before the judgment-seat of Christ, &c." In this chapter, Paul is speaking of death and immortalityof being present with the body while living in this world, and of being absent from the body when removed into the eternal state of existence. Now, in the verse quoted we are taught that our acceptance or rejection by the Lord will, not only in this world, but also in the next, while absent from the body and present with the Lord, mainly depend on the manner of laboring and acting. This passage, therefore, inculcates the same doctrine.

John vi. 27. "Labor not for the meat which perisheth,

but for that meat which endureth unto everlasting life, which the Son of man shall give unto you." This passage asserts, that there is an intimate connection between the work to be performed and the reward promised, the latter is dependent on the former so far as attainment is concerned. It seems evident that the blessing, or meat which endureth unto eternal life, is the reward of heaven and future glory. The meat or blessings which perish are put in contrast with those which do not perish. The one refers to the good things of this life, and the other to the blessings of the world to come; but both are in the same sense dependent on right and diligent labor. If heaven were not dependent on a proper and religious life, but a mere gift irrespective of conduct, the exhortation and command of the text would appear irrelevant and tantalizing; but such is not the manner of the divine dealings with the children of

men.

Rom. xiv. 12. "So then every one of us shall give account of himself to God." This text teaches that the children of men are accountable to God for the improvement of present privileges and for every neglect of duty. The time when we shall give account of our stewardship is placed in the future, and therefore annihilating to the system that the judgment is in operation now and runs parallel with time. We are now acting and forming a character in this probation-state, for which we shall give account to Christ, the Judge of the whole earth.

Dan. xii. 2, 3. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever." This text, doubtless, refers to the literal resurrection of the dead, and describes the condition of man

kind in a subsequent state of existence. Those who have been wicked, and defied the authority of God, shall feel keenly the influence and withering effects of iniquity, while their heart and face shall be mantled with confusion and shame, which they could not escape by death, and the dusty cloisters of the pale inhabitants of the grave. But all who have lived and done righteous deeds, and been instrumental in turning many to the Lord, shall be clothed upon with the shining drapery of holiness and heavenly spendor, and bask endlessly in the sunlight of unsullied glory. This their portion of solid delight and immaculate rest beyond the torpid grave and stirring resurrection, shall be dependent upon a life of righteousness and deeds of Christlike benevolence.

Matth. xix. 16, 17. “And behold, one came, and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him. Why callest thou me good? there is none good but one, that is God: but if thou wilt enter into life, keep the commandments.” The portion of eternal life is inherited by keeping the commandments—it is dependent upon obedience to God. To say that the blessing of eternal life is enjoyed in this world, cannot neutralize the application of the text to the retributions of eternity; for if the life of grace can be enjoyed on earth, it is not possible to realize it in its eternal duration in time. Although the gracious life by faith commences in the soul here, yet heaven is the proper place for its full realization. This being the case, Christ directly declares that the reward of future happiness will be granted to such as shall do the will of God in a state of probation.

John xii. 25. 66 He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal." The import of this passage is, that whoever shall esteem his life more than the christian religion, is not worthy to be called a disciple, and is unprepared to receive

the glory of heaven and mingle with the celestial throng; but whosoever shall deny himself of all, and supremely love God and religion, at the risk of falling a martyr to the gospel, he shall inherit eternal life. The loss or gain of bliss and holiness in heaven is suspended upon the estimate of religion, and the acceptance or rejection of the same. The conduct of man in this world will affect and control his situation beyond the grave.

1 Tim. iv. 8, "For bodily exercise profiteth little but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." By godliness the Scriptures mean devotion to God, and a moral conformity of life to the divine will. Pure and undefiled religion has promise of the blessings of this world, and at the same time, it takes hold of the imperishable glories of the world beyond death and the grave. This passage is so clear and decisive that without any comment, every reader must be convinced, that the character of our future existence will be determined by our present mode of life-this probationary state will secure legitimate retributions.

2 Tim. iv. 7, 8. "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." The Apostle was deeply impressed, that the "crown of righteousness" for himself and for all the lovers of God, was to be awarded with respect to their fidelity, and completing the christian race and warfare, and that too, after they had finished their course with joy, and passed into the spirit-land of rest. Here is indubitable evidence that the deeds of this life will control the future destiny of men. James i. 12. "Blessed is the man that endureth temptation for when he is tried, he shall receive the crown of

:

life, which the Lord hath promised to them that love him." The crown of life is promised to those who love God and reverence his name, and its fulfilment they shall realize when they shall have surmounted and conquered the temptations of this world, and come out of the furnace as pure as gold is when tried. They shall realize the promise of a living crown of rejoicing, on condition, that they shall endure temptation. Thus, we are taught in the oracles of God, that our blessedness in heaven, is affected and determind by our earthly conduct. This establishes the doctrine of the state of probation and retribution.

Rev. ii. 10. "Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried: and ye shall have tribulation ten days be thou faithful until death, and I will give thee a crown of life." The crown of life is promised and will be awarded subsequent to death, upon condition of fidelity unto the end of life. Great should be the trial of the saints, fears and dangers should beset them on either hand, fetters should corrode their limbs, and dungeon-walls inclose their emaciated bodies; yet whoever should prove true to his God, and count all the severities of life as worthless in comparison with the intrinsic value of religion, would finally reap the reward of glory. From the dark prison they should mount the upper skies, from their shackles they should leap and walk the pavements of paradise, and the cup of sorrow should exchange for the chalice of the waters of life. Though for a season, they passed through seas of tribulation; yet, redeemed by the blood of Christ, they shall in heaven be clothed with spotless purity, and drive all their wants far away.

Many are the passages of like import, which set the broad seal of divine authority and approbation to the doctrine of man's probation-state, for the retributions of eternity.