likewise Luke xx. 35. Acts vii. 60. "when he had said this, he fell asleep." xxiii. 6. "the hope and resurrection of the dead;" that is, the hope of the resurrection, which was the only hope the apostle professed to entertain. Thus also xxiv. 21. xxvi. 6-8. 1 Cor. xv. 17-19. "if Christ be not raised (which resurrection took place for the very purpose that mankind might likewise rise again) then they also which are fallen asleep in Christ, are perished;" whence it appears that there were only two alternatives, one of which must ensue; either they must rise again, or perish: for "if in this life only we have hope in Christ, we are of all men most miserable;" which again indicates that we must either believe in the resurrection, or have our hope in this life only. v. 29, 30. "if the dead rise not at all, why stand we in jeopardy every hour?" v. 32. "let us eat and drink, for to-morrow we die;" that is, die altogether, for otherwise the argument would have no force. In the verses which follow, from v. 42. to v. 50. the reasoning proceeds on the supposition that there are only two states, the mortal and the immortal, death and resurrection; not a word is said of any intermediate condition. Nay, Paul himself affirms that the crown of righteousness which was laid up for him was not to be received before that last day. 2 Tim. iv. 8. "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." If a crown were laid up for the apostle, it follows that it was not to be received immediately after death. At what time then was it, to be received? At the same time when it was to be conferred on the rest of the saints, that is, not till the appearance of Christ in glory. Philipp. ii. 16. "that I may rejoice in the day of Christ." iii. 11. "if by any means I might attain unto the resurrection of the dead.' v. 20, 21. "our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body." Our conversation therefore is in heaven, not where we are now dwelling, but in that place from whence we look for the coming of the Saviour, who shall conduct us thither. Luke xx. 35, 36. they which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry, &c. .... for they are equal unto the VOL. IV. T angels.... being the children of the resurrection,”—that is, when they finally become such; whence it follows, that previous to the resurrection they are not admitted to that heavenly world. Thus far proof has been given of the death of the whole man. But lest recourse should be had to the sophistical distinction, that although the whole man dies, it does not therefore follow that the whole of man should die, I proceed to give similar proof with regard to each of the parts, the body, the spirit, and the soul, according to the division above stated. First, then, as to the body, no one doubts that it suffers privation of life. Nor will the same be less evident as regards the spirit, if it be allowed that the spirit, according to the doctrine laid down in the seventh chapter, has no participation in the divine nature, but is purely human; and that no reason can be assigned, why, if God has sentenced to death the whole of man that sinned, the spirit, which is the part principally offending, should be alone exempt from the appointed punishment; especially since previous to the entrance of sin into the world, all parts of man were alike immortal; and that since that time, in pursuance of God's denunciation, all have become equally subject to death. Pursues me still, lest all I cannot die; Lest that pure breath of life, the spirit of man But Paradise Lost, X. 782. When Milton wrote Il Penseroso, his opinions respecting the soul seem to have been different. He there summons the spirit of Plato to unfold the mystery of the separate state in which he supposed it to exist after death. unsphere The spirit of Plato to unfold What worlds, or what vast regions hold Il Penseroso, 88. to come to the proofs. The Preacher himself, the wisest of men, expressly denies that the spirit is exempt from death: iii. 18-20. "as the beast dieth, so dieth the man; yea, they have all one breath.... all go unto one place.' And in the twenty-first verse, he condemns the ignorance of those who venture to affirm that the way of the spirits of men and of beasts after death is different: "who knoweth the spirit of man (an sursum ascendat), whether it goeth upward?" Psal. cxlvi. 4. "his breath goeth forth, he returneth to his earth; in that very day his thoughts perish." Now the thoughts are in the mind and the spirit, not in the body; and if they perish, we must conclude that the mind and spirit undergo the same fate as the body." 1 Cor. v. 5. "that the spirit may be saved in the day of the Lord Jesus:" the apostle does not say "in the day of death," but "in the day of the Lord." Lastly, there is abundant testimony to prove that the soul (whether we understand by this term the whole human composition, or whether it is to be considered as synonymous with the spirit) is subject to death, natural as well as violent. Numb. xxiii. 10. "let me (anima mea, Lat. Vulg.) die the death of the righteous." Such are the words of Balaam, who, though not the most upright of prophets, yet in this instance uttered the words which the Lord put into his mouth; v. 9. Job. xxxiii. 18. "he keepeth back his soul from the pit." xxxiv. 14. "they (anima eorum, Lat. Vulg.) die in youth." Psal. xxii. 20. "deliver my soul from the sword." Ixxviii. 50. "he spared not their soul from death." lxxxix. 48. "shall he deliver his soul from the hand of the grave?" xciv. 17. "my soul had almost dwelt in silence." Hence man himself, when dead, is spoken of under the name of the soul; Lev. xix. 28. Hebr. and xxi. 1, 11. "neither shall he go in to any dead body" (soul, Hebr.) Isai. xxxviii. 17. “thou hast in love to my soul delivered it from the pit of corruption." The just and sufficient reason assigned above for the death of the soul, is the same which is given by God himself; Ezek. xviii. 20. "the soul that sinneth, it shall die :" and therefore, on the 9 Who knoweth the spirit of man that goeth upward-? Authorized Transl. See Bp. Bull's Discourse on the Subsistence of the Soul of Man after Death. His supposition is, that the words are spoken by an Epicurean (if he may be allowed so to call him by an anticipation) who is deriding the notion of the soul's immortality, testimony of the prophet and the apostle, as well as of Christ himself, the soul even of Christ was for a short time subject unto death on account of our sins: Psal. xvi. 10. compared with Acts ii. 27, 28, 31. "his soul was not left in hell, neither his flesh did see corruption." Matt. xxvi. 38. "my soul is exceeding sorrowful, even unto death." Nor do we anywhere read that the souls assemble, or are summoned to judgment, from heaven or from hell, but that they are all called out of the tomb, or at least that they were previously in the state of the dead. John v. 28, 29. "the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth." In this passage those who rise again, those who hear, those who come forth, are all described as being in the graves, the righteous as well as the wicked. 1 Cor. xv. 52. "the trumpet shall sound, and the dead shall be raised." 1 Thess. iv. 13-17. "but I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope: for if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him: for this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep; for the Lord himself shall descend, &c... and the dead in Christ shall rise first: then we which are alive and remain, shall be caught up together with them into the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." They were asleep; whereas the lifeless body does not sleep, unless inanimate matter can be said to sleep. That ye sorrow not, even as others which have no hope, but why should they sorrow and have no hope, if they believed that their souls would be in a state of salvation and happiness even before the resurrection, whatever might become of the body? The rest of the world, indeed, who had no hope, might with reason despair concerning the soul as well as the body, because they did not believe in the resurrection and therefore it is to the resurrection that St. Paul directs the hope of all believers. Them which sleep in Jesus will God bring with him; that is, to heaven from the grave. We which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. But there would have been no reason to fear lest the survivors should prevent : them, if they who were asleep had long since been received into heaven; in which case the latter would not come to meet the Lord, but would return with him. We however which are alive shall be caught up together with them, not after them, and so shall we ever be with the Lord, namely, after, not before the resurrection. And then at length "the wicked shall be severed from among the just," Matt. xiii. 49. Dan. xii. 2. Imany of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." In such a sleep I should suppose Lazarus to have been lying, if it were asked whither his soul betook itself during those four days of death. For I cannot believe that it would have been called back from heaven to suffer again the inconveniences of the body, but rather that it was summoned from the grave, and roused from the sleep of death. The words of Christ themselves lead to this conclusion: John xi. 11, 13. "our friend Lazarus sleepeth; but go, that I may awake him out of sleep: howbeit Jesus spake of his death:" which death, if the miracle were true, must have been real. This is confirmed by the circumstances of Christ's raising him; v. 43. "he cried with a loud voice, Lazarus, come forth." If the soul of Lazarus, that is, if Lazarus himself was not within the grave, why did Christ call on the lifeless body which could not hear? If it were the soul which he addressed, why did he call it from a place where it was not? Had he intended to intimate that the soul was separated from the body, he would have directed his eyes to the quarter whence the soul of Lazarus might be expected to return, namely, from heaven: for to call from the grave what is not there, is like seeking the living among the dead, which the angel reprehended as ignorance in the disciples, Luke xxiv. 5. The same is apparent in the raising of the widow's son: Luke vii. 14. I On the other hand, those who assert that the soul is exempt from death, and that when divested of the body, it wings its way, or is conducted by angels, directly to its appointed place of reward or punishment, where it remains in a separate state of existence to the end of the world, found their belief principally on the following passages of Scripture. Psal. xlix. 15. "God will redeem my soul from the power of the grave." But this proves rather that the soul enters the grave with the |