and in several instances, as it respects matters of fact.

"If the account given us of Jesus be even substantially correct, I
think there can be no reasonable doubt but that he was capable of
telling his disciples every thing which it concerns us to know
relative to a future state of existence.--But I have been often struck
with astonishment, when reflecting on the subject, that Jesus said so
little in regard to a future state! Notwithstanding he was long with
his disciples, as we are told after his resurrection, and did eat and
drink with them; yet, how silent he was upon the subject of eternity,
and of a future and spiritual world! At the only time when we should
rationally suppose that he could be a competent witness in the case,
admitting his death and resurrection true, is the time when he is
entirely silent as to the final and eternal state of man! Should we
admit therefore that Jesus at this time was capable of declaring
eternal truths, yet, as he testified nothing on the subject, nothing
relative to the subject can be proved from his testimony.

"It may be said that Christ had plainly taught his disciples
respecting this subject, previous to his death, and therefore it was
not necessary for him to say any thing more respecting it. But a
confirmation of what he had before taught, if it had been repeated
after his resurrection, would have added great weight to his former
testimony. We need not dwell however, upon these niceties, as the main
question is not involved in them. Yet I am inclined to think that if
all the words of Christ, which have been handed down to us, should be
closely examined, they would be found to be much more silent on the
subject of a future state than many have supposed. But the main
question is, are we certain that he could not have been mistaken in
the things whereof he affirmed? This question may be thought