We have no right to expect in the Christian writers a degree of discretion and good sense which is not found in Socrates or Plato. But how full of absurdity are the descriptions which these latter gave of the future state of the soul, the moment they ventured to depart from generalities 2.

Many of the apocryphal writings afford a similar test. Independently of the external testimony which excludes them from the canon, we at once reject them as unsatisfactory. Why? but because our standard is formed upon the authentic books of Scripture, and that standard is approved by our reason to be far superior to the pretenders which rival it. Yet why should

2 In the Phædo, different places are assigned to different souls, according to their respective pursuits on earth. Those of philosophers soar to the dwellings of the gods: those of men who have been devoted to the concerns of the body, being too gross and heavy to mount upward, are pressed down towards their native earth, περι τα μνημαία τε και της Tapes xvideμeva and at last are destined to animate inferior creatures, according to their peculiar bent: the sensual, becoming asses; the rapacious, wolves; the busy (woλitixoi), ants, wasps, or bees.-Ph. S. 80, &c.

this be, if all are to be referred to the same origin?

Jesus Christ, as we cannot but observe, never undertakes to describe the nature of that future reward which he promised to his disciples. He speaks of it generally, under the terms of everlasting life, or glory, or paradise; but he attempts no luxuriant, or even particular description. On one occasion, where an inclination to lead him further was manifested; he merely replies, in forcible, though sober language, that "they who are counted worthy to attain that world, and the resurrection from the dead, shall neither marry, nor be given in marriage, but be as the angels of God in heaven 3."

His apostles follow this example, and maintain a similar reserve; speaking of a heavenly inheritance, of a crown of glory, of life and immortality; but discreetly affirming, in words with which the Jews were acquainted, that" eye

3 Matt. xxii. 30.

hath not seen, nor ear heard, neither have entered into the heart of man to conceive, the things which God hath prepared for them that love him 4."

St. Paul even speaks of glorious visions revealed to him, and of a glimpse which he was permitted to enjoy of the heavenly world. He had here entered upon a field, in which an enthusiast would have delighted to expatiate. Yet all we are told is, that he heard " things which it is not lawful for man to utter 5."

We

All this exactly satisfies our reason. can perfectly understand, that persons in one state of being can never be made to comprehend with any clearness the circumstances of another and a very different state of being; and that any attempt to describe them must inevitably fail.

4 1 Cor. ii. 9, from Isaiah, Ixiv. 4.

5 2 Cor. xii. 2-4.

6 The difference between the inspired and uninspired writer is evident from the puerility of Irenæus, 1. 5, ch. 33, where he falls into the very error here alluded to.

Compare, however, this reserve with the conduct of Mohammed, when he professes to draw out a minute description of the rewards to be expected by "the faithful."

"Therein are rivers of incorruptible water, and rivers of milk; the taste whereof cloyeth not; and rivers of wine, pleasant unto those that drink; and rivers of clarified honey; and therein shall they have plenty of clarified honey, and pardon from the Lord "."

"These are they who shall approach near unto God. They shall dwell in gardens of delight. Youths which shall continue in their bloom for ever, shall go round about to attend them, with goblets and beakers, and a cup of flowing wine: their heads shall not ache by drinking the same, neither shall their reason be disturbed; and with fruits of the roots which they shall choose, and the flesh of birds of the kind which they shall desire. And there shall

7 Koran, eh. xlvii.

accompany them fair damsels, having large black eyes, resembling pearls hidden in their shells, as a reward for that which they have wrought ".

8 99

Verily the righteous shall dwell among delights; seated on cushions, they shall behold objects of pleasure; thou shalt see in their faces the brightness of joy. They shall be given to drink of pure wine, sealed; the seal whereof shall be musk; and to this let those aspire, who aspire to happiness; and the water mixed therewith shall be of Tasnim, a fountain whereof those shall drink who approach near untò the divine presence. They who act wickedly laugh the true believers to scorn; wherefore, one day the true believers, in their turn, shall laugh the infidels to scorn; lying on couches they shall look down upon them in hell "0"

8 Koran, ch. lvi. p. 434. Sale's edit.

? The name of a fountain in paradise, so called from its being conveyed to the highest apartments.

10 Chap. lxxxiii. Sale, in his Preliminary Discourse, affirms, that Mohammed took the greatest part of his paradise from Jewish traditions; with some assistance from the Persian