The proof of the fact, which I am considering, and of the existence of the Soul in a state of separation from the body, has to a great extent, been necessarily given in a former discourse; in which attempted to show, that the Soul is not material. To that discourse I must, therefore, refer my audience for these proofs. It may, however, not be improper briefly to mention some of them on the present occasion.

The first which I shall mention, is the Text. Here we are informed, that the dust, at death, shall return to the earth, as it was; and the spirit shall return to God who gave it. That the soul and body are two distinct beings, and that at death one returns to the earth, and the other to God who gave it, are truths, declared in this passage in a manner so plain, as probably never to have been misapprehended by any man, not embarked in some philosophical

controversy.

Secondly; Of Abraham, Isaac, and Jacob, it is said, accordingly, that they gave up the Ghost, or rendered their spirits to God, who gave them. In Exodus, God saith, I am the God of thy father, the God of Isaac, and the God of Jacob. God, our Saviour observes, is not the God of the dead, but of the living; that is, of the spirits of Abraham, Isaac, and Jacob; living at the time, when this declaration was made to Moses. Accordingly this passage is alleged by our Saviour to the Sadducees, as full proof of the avadradis, or separate existence of souls beyond the grave.

Of these persons also, it is said, that they were gathered unto their people. This declaration is commonly, but very erroneously, understood to mean, that their bodies were gathered to the bodies of their kindred; and is supposed to be equivalent to the Scriptural phrase, They slept with their fathers. But in this sense, it is, in many instances, obviously untrue. Neither Abraham, nor Isaac, was, in this sense, gathered unto his people. The peo-. ple of Abraham were all buried either in Padan Aram, or in Ur, of the Chaldees; while he was buried in the cave of Macpelah, in Canaan. Isaac was buried with none of his friends beside his Parents; and these could not be styled his people. The people, to whom these persons were gathered, were the assembly of the blessed.

Thirdly; In conformity to this interpretation, Christ says concerning Lazarus, that he died, and was carried by angels to Abraham's bosom a complete proof, that Abraham was in existence among the blessed, at the time to which this parable refers.

Fourthly; Christ said to the penitent thief on the cross, To-day shalt thou be with me in Paradise. This could not be true, unless the Soul of the thief existed in a separate state.

Fifthly; St. Paul declares, 2 Cor. v. 6, that, While we are at home in the body, we are absent from the Lord; and subjoins, We are confident, I say, willing rather to be absent from the body, and present with the Lord. Here, this Apostle teaches us, that Christians can

be absent from the body; and that this absence must take place, to enable them to be present with the Lord; and that, whenever it does take place, they will be present with the Lord. Christians, therefore, that is, the spirits of Christians, exist in a state, separated from the body.

Sixthly; The same Apostle, Phil. i. 21-23, says, For me to live is Christ, and to die is gain: and again, I have a desire to depart, and to be with Christ, which is far better. When the Apostle says, For me to live is Christ, he declares, that the present life is to him a source of high enjoyment. But if he did not exist in a separate state, his death would put an end to all his enjoyment: being an absolute termination of his consciousness. If, then, he had the least degree of enjoyment, while living; his death, destroying this enjoyment, and supplying no other in its place, would with mathematical certainty be a loss to him. How much greater must this loss be, when, as he informs us, It was Christ to him to live. any sober man believe, that St. Paul meant to declare death, which, according to the opposite scheme, is merely a temporary annihilation, to be greater good, than the happiness, indicated by this expressive phraseology?

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But the Apostle himself has determined this point. He has told us, that the gain of his departure consisted in being with Christ, in a state of happiness totally superior to any thing, found in the present world. Here, indeed, he enjoyed the presence of his Saviour, in an eminent, perhaps in a singular degree; yet in a manner far inferior to what, he was assured, he should find immediately after · death.

Seventhly; St. John, when caught up to Heaven, beheld a great multitude, which no man could number, of all nations, and kindreds, and peoples, and tongues, standing before the Throne, and before the Lamb, clothed in white robes, with palms in their hands, uniting with the angels in their everlasting song of praise. The Apostle asked who these persons were. The interpreting angel informed him that they were those who came out of great tribulation, and had washed their robes, and made them white in the blood of the Lamb. Therefore, he adds, are they before the throne of God, and serve him, day and night, in his temple: and He that sitteth on the throne, shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat: For the Lamb, which is in the midst of the throne, shall feed them; and shall lead them unto living fountains of water and God shall wipe away all tears from their eyes. It will not be denied, that these were men; and deceased men: nor that the time, referred to in this passage, was long antecedent to the resurrection. They were, therefore, separate spirits conscious, virtuous, happy, beings. It may be said, and truly, that all this passed in vision. But it must be added, and must be admitted by those who say this, that a vision,

communicated by the Spirit of God, exhibits nothing but what is true.

Eighthly; In conformity to this representation of St. John, St. Paul says; 1 Thess. iv. 14, For, if we believe that Jesus died, and rose again, even so them also, who sleep in Jesus, will God bring with him; that is, as the sixteenth verse informs us, when he comes to the final Judgment. Who are those, whom God will bring with Christ at this time? Certainly not the bodies of the Saints. They will be raised from the grave; and cannot be brought with Christ. The only answer, therefore, is, he will bring with him the spirits of just men made perfect

Ninthly; Christ informs us, that Lazarus died, and was carried by angels to Abraham's bosom; that the Rich man died, and in hell lift up his eyes, being in torments; and all this, while the five Brethren of the Rich man were still living in the present world. Now I ask, whether the body of the Rich man was at this time in hell; or the body of Lazarus carried by angels to Abraham's bosom? These questions can need no answer. The consequence is, therefore, unavoidable. Should an objector say, that this representation is parabolical; he will say it, only to escape from an argument, which he cannot face. That parables are a figurative representation is acknowledged. But he must be a hardy commentator, who will assert, that they exhibit any thing but truth.

I might multiply proofs of this doctrine to a very great extent : for the language of the Scriptures concerning this subject is entirely uniform. But I shall only add one more, of a nature somewhat different from those which have been already alleged. The body of Moses was buried by God in a valley, in the land of Moab, over against Beth-peor. Yet Moses appeared on the Mount of transfiguration, and conversed with Christ.

With this scheme of interpreting the Scriptures, almost all who have professed to believe them, have coincided in every age of the Church. Probably no individual has ever thought of finding in them the opposite doctrine, unless when forced to it by a wish to support some other favourite tenet. Dr. Priestly has plainly adopted it, because he thought the Immateriality of the Soul inconsistent with his views concerning the nature of Christ.

There is no more difficulty in supposing the soul of man to be capable of existing in a state of separation from the body, than in supposing any other spirit to be capable of existing without a body. Angels we know are unembodied. In the same state, the spirits of deceased persons may exist with as little difficulty in the eye of sound philosophy, as Angels. as Angels. Aware of this truth, Dr. Priestly has strenuously laboured to disprove the existence of Angels also; in my view, without the least aid of philosophy, and in direct defiance of Revelation. If the Scriptures do not assert the existence of Angels; they cannot be said to assert any thing; for they do not assert any thing with more clearness, or precision. If their

assertions concerning this subject can be subverted by criticism; there can be no assertions, which criticism may not subvert.

2. The Soul, after Death, returns immediately to God, to give an account of its conduct in the present life.

This appears to be the plain language of the text, in which the return of the body to the dust, and of the soul to God, are exhibited as co-existing events. That the purpose of its return to God is, that it may give up its account, appears sufficiently plain from the parables of the talents and the pounds. In these, each of the servants is exhibited as summoned to give, and as actually giving his account to his lord concerning his use, or abuse, of the privileges, entrusted to him, immediately after the close of his stewardship. Nor is there, so far as I have observed, any thing in the Scriptures, which is at all inconsistent with this scheme of our future destination.

In this account will be unfolded, alike, the state of the thoughts, and that of the external conduct. Of course, the soul will be furnished with a power of recollection, sufficiently capacious to comprehend all that it has done, and will be compelled to declare it without disguise, enhancement, or evasion. Its secret chambers, and all which they contain, or have ever contained, will be laid open to its own eye, as well as to that of its Maker. In this manner, the motives by which it has been governed, and the moral character, which it has sustained during its probation, will be so entirely developed, as to satisfy even itself, that the investigation has been just, as well as complete.

The Sentence of God will be pronounced, in perfect righteousness, on all that it has done.

To those, who have done the will of God, loved his character, believed in his Son, and turned away from their iniquities, He will say, Well done, good and faithful servants, ye have been faithful over a few things; I will make you rulers over many things; enter ye into the joy of your Lord. Of those, who have refused, or neglected, to do these things, He will say, Take ye the unprofitable servants, and cast them into outer darkness; there shall be weeping, and gnashing of teeth.

4. In consequence of this sentence, the soul will immediately enter upon a state of reward.

When Lazarus died, he was carried by angels to Abraham's bosom. His evil things, or sufferings, were all terminated; and he was henceforth comforted, or made happy, for ever. When the rich man died, he lifted up his eyes in 'aons, being in torments; and is declared, to have received all his good things in the present life.

There has been no small debate among Divines; and those, of great reputation; concerning the places, where the dead will reside, between their departure from this world, and the final judgment. This subject demands too extensive a consideration to be attempted at the present time. It must be acknowledged, that the lan

guage of the Scriptures furnishes a foundation for some difference of opinion concerning it. Several expressions, found in both Testaments, seem to indicate an intermediate place, as well as an intermediate state of existence, between this world, and the final scenes of retribution. After a considerable examination of this subject, and an examination of several able commentators, who have handled it to some extent, I am obliged to confess myself not altogether satisfied; and to say, that, hitherto, I have found difficulties on both sides. I know of no method, in which they can be removed, except a direct recurrence to every scriptural passage which relates to the subject, a thorough consideration of each, and an attentive comparison of them all. It is undoubtedly true, that the Hebrew Sheol, and the Greek 'Ads, commonly rendered Hell, or the Grave, in our Translation, do not properly signify either; but always the world of departed spirits. As these words have so extensive a signification, and must be interpreted by every passage of Scripture referring to that world; there must be room for considerable difference of opinion.* But, whatever may be true concerning an intermediate place of existence, there can, I apprehend, be no reasonable doubt concerning an intermediate state. St. Peter says of the angels that sinned, that God cast them down to Hell, and delivered them into chains of darkness, to be reserved unto Judgment. St. Jude, also, declares them to be reserved, in like manner, unto the Judgment of the great day. From these declarations it is manifest, that fallen angels have not yet received their final judgment, nor, of course, their final reward. This, indeed, seems evident from the phraseology, used by St. Peter, as well as by the declarations of both him and St. Jude. The word, which is rendered from St. Peter, cast them down to hell, is in the Greek, ragragwoas; literally rendered cast them down to Tartarus. While this phraseology plainly declares a state of punishment; it indicates directly a different state from that, which is taught by the word yea; the appropriate name of hell in the Scriptures. After the rich man died, and was buried, it is said by our Saviour, he lift up his eyes in hell, being in torments: in the Greek, v r aon, in Hades, he lift up his eyes, being in torments. This word also denotes, with sufficient clearness, a different state of suffering from that which is intended by the word yɛɛvva. In the same parable, Lazarus is declared to be carried by Angels to Abraham's bosom. The state, in which Lazarus was placed, is denoted elsewhere by the word Paradise. To-day, said our Saviour to the thief on the cross, thou shalt be with me in Paradise. But we know from our Saviour's own declaration, that, when he gave up the ghost on the cross, his spirit went, not to hell, but to Hades, or Sheol. For in the sixteenth Psalm He himself says, "Thou wilt not leave

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See particularly on this subject Dr. Campbell's Sixth Preliminary Dissertation. Part 2 and Peters on Job.