This proof of the natural immortality of the soul, thus inseparable from the first revelation of God, is so strong, that nothing need, or hardly can be added to it. For how could God more fully assert the immortality of our nature, than by requiring our faith in such a redemption? Or how could man more strongly declare his full belief of, such immortality, than by his faith in a redemption that had nothing to do with time, or the life, or death of the body in this present world?
Again, The murder, or martyrdom of Abel, and the translation of Enoch into heaven, both recorded for the instruction of the people in this very point, are two examples, and first fruits of the redemption promised to Adam, and all mankind; two invincible proofs, that this first covenant was a covenant of life and immortality, confirmed to mankind by facts strong and convincing, like those of Christ’s resurrection and ascension.
For immediately after a covenant of redemption was made, the first good man after it, in the very beginning of the world, and the beginning of his own life, after his first act of divine worship, and as soon as God had declared his good pleasure in it, was slaughtered like a beast.
Now can there be a fuller demonstration, that the covenant of redemption was for life and immortality in a future state? Otherwise the first good man in the world lost all the benefit of God’s covenant, merely because he was good; merely thro’ the devotion that he shewed towards God, and the favour which God shewed towards him.
Therefore either Abel’s blood cries aloud the absolute certainty of a future state, or Abel must be said to have been undone, ruined, and deprived of all good, purely because of a friendship discovered between God and him.
This fact therefore, recorded by the Spirit of God assures all the Mosaic generations, that another life belonged to Abel and to them, besides that which Abel lost by his death. Does it not as directly, declare this, as when Christ said, his kingdom was not of this world? Does it not say the same thing, as when Christ said to his disciples, fear not them that can only kill the body? The same thing, as the voice from heaven, which cried, blessed are the dead which die in the Lord?
Again, Another proof of the same force, is the translation of Enoch. God saith by Moses, Enoch walked with God, and was not, for God took him. Now, could any the most expressive form of words, have told the ancient world with more certainty than this fact does, that God’s covenant with man, was for a kingdom of heaven?
Our blessed Lord, when departing out of this world, saith to his disciples, I go to prepare a place for you, that where I am, there ye may be also. And does not Enoch’s translation say as much, as if he had been sent again by God to say, God has taken me from this world into heaven, to make it manifest to you, that where I am gone, there are ye to come also.
Behold here the adorable goodness of God to the first and succeeding ages of the world! These two great articles of faith, which are now the comfort of the Christian world, namely, victory over death, and ascension into heaven, had even then the utmost and most convincing proof given to them by God.
The old world, from the first man, were all in a covenant of redemption.—Life and immortality was both by doctrine and example, made known to them, and nothing remained as a mystery or wisdom hidden in God, to be revealed in the last times, but that one thing which could not be manifested, till by its own actual existence it manifested itself, namely, the wonderful process of Christ in our fallen nature. By which process alone it was that all the faith, as well before as after Christ, had all its efficacy.