V. Some evade the force of scripture testimony BY DENYING THE

IMMORTALITY OF THE SOUL AND THAT IT IS CAPABLE OF SUFFER

ING OR ENJOYMENT IN AN INTERMEDIATE STATE. They acknowledge that the whole doctrine of future punishment whether limited or endless, depends upon this: "Is the soul immortal, and is it capable of suffering or enjoyment in an intermediate state ?" Hence they are reduced to the only alternative, either to admit the doctrine of future punishment, or to deny the immortality of the soul and its existence after death and before the resurrection.

The immortality of the soul is a subject of infinite moment to man as a social, rational and accountable intelligence. If he have not an immortal soul, religion is a shadow, life a dream, and the approach of death a scene of darkness and despair. But if man is destined to an eternal existence, an immense importance must attach to all his present affections, actions and pursuits. All decisive and complete information on this point is of the greatest moment; for all error and uncertainty in a matter of such importance must enfeeble and unsettle the mind, and detract from the efficacy of those motives which excite and animate the soul to aspire after the felicities of another world. There is too much reason to believe that the indifference to religion which so generally prevails, and the unhallowed practices to which it gives rise, are owing principally to the want of a full conviction of the reality of a future state.

Now that the soul is immortal might be argued from the Light of Nature. From the consideration of the universal belief which this doctrine has obtained among all nations and in all ages; from the strong and restless desires after future existence and enjoyment implanted in the human breast; from the strong desires of the mind after general knowledge, and the capacious intellectual faculties with which man is furnished; from the susceptibility of the mind for endless progress towards intellectual and moral perfection, and the unlimited range of view which is opened to it throughout the immensity of space and duration; from the painful apprehensions of the mind under the influence of remorse; from the justice and providence of God, and from the absurdity of supposing that the

if you acknowledge that the transgressor sins against God, and injures his government; and that the justice of God, and the dignity of his authority, and the interests of the universe, require punishment to make a reparation, and that for this purpose God has sanctioned his law with a penalty, then you must give up the ground of disciplinary punishment as untenable.

Again, if future punishment is disciplinary, it is inflicted without the least necessity, and is therefore a wanton exercise of cruelty; for the repentance and reformation of the sinner might be effected without the imposition of dreadful torments for ages of ages. That same power and wisdom which lead many to repentance in this life, might by similar or superior means lead all to repentance. Or if a more clear exhibition of truth and stronger motives were necessary, God might exhibit the truth in such a convincing manner, and might render motives so inducing as inevitably to produce conviction that should result in genuine repentance and conversion to God. Why are the fires of hell kindled at all? Why are sinners doomed to unutterable woes for ages on ages when it is God's purpose to pardon and save them?

Once more, if the sufferings of the wicked are for their ultimate and everlasting good, they are not to be regarded in any proper sense as punishment. Punishment is the infliction of positive evil; it is subjecting the guilty to sufferings which, all things considered, are an evil to them. If then the wicked suffer in the future life only for their good, they are not punished. A man who goes through a painful course of medicine, or submits to the amputation of a limb, in order to restore health or preserve life, is in no sense punished. If future punishment be disciplinary, the wicked while enduring the pains of hell will have occasion for thanksgiving for what they will endure; for by this salutary discipline they are being prepared for the purity and happiness of heaven. But is hell a world of mercy? Does God there cause all things to work together for good to those who hate and oppose him? This is equally as absurd and ridiculous as to suppose that the wicked receive all their punishment in this

V. Some evade the force of scripture testimony BY DENYING THE

IMMORTALITY OF THE SOUL AND THAT IT IS CAPABLE OF SUFFER

ING OR ENJOYMENT IN AN INTERMEDIATE STATE. They acknowledge that the whole doctrine of future punishment whether limited or endless, depends upon this: "Is the soul immortal, and is it capable of suffering or enjoyment in an intermediate state?" Hence they are reduced to the only alternative, either to admit the doctrine of future punishment, or to deny the immortality of the soul and its existence after death and before the resurrection.

The immortality of the soul is a subject of infinite moment to man as a social, rational and accountable intelligence. If he have not an immortal soul, religion is a shadow, life a dream, and the approach of death a scene of darkness and despair. But if man is destined to an eternal existence, an immense importance must attach to all his present affections, actions and pursuits. All decisive and complete information on this point is of the greatest moment; for all error and uncertainty in a matter of such importance must enfeeble and unsettle the mind, and detract from the efficacy of those motives which excite and animate the soul to aspire after the felicities of another world. There is too much reason to believe that the indifference to religion which so generally prevails, and the unhallowed practices to which it gives rise, are owing principally to the want of a full conviction of the reality of a future state.

Now that the soul is immortal might be argued from the Light of Nature. From the consideration of the universal belief which this doctrine has obtained among all nations and in all ages; from the strong and restless desires after future existence and enjoyment implanted in the human breast; from the strong desires of the mind after general knowledge, and the capacious intellectual faculties with which man is furnished; from the susceptibility of the mind for endless progress towards intellectual and moral perfection, and the unlimited range of view which is opened to it throughout the immensity of space and duration; from the painful apprehensions of the mind under the influence of remorse; from the justice and providence of God, and from the absurdity of supposing that the

intelligent and thinking principle in man will ever be annihilated, we might argue the immortality of the soul. But the only sure ground on which to rest the proof of this doctrine is the word of God. This clearly establishes the point by declaring not only that the soul is capable of existing forever, but that it is the unalterable purpose of the Creator that it should thus exist.-(Matt. x: 28.)

The ancient patriarchs, and other illustrious characters that flourished under the Jewish dispensation, lived and died in the full persuasion of the immortality of the soul; and it was in the hope of another life that they received the promises. "As for me," says the Psalmist, "I shall behold thy face in righteousness; I shall be satisfied when I awake in thy likeness." "My flesh shall rest in hope; for thou wilt not leave my soul among the dead. Thou wilt show me the path of life; in thy presence is fullness of joy; at thy right hand are pleasures forevermore." "God will redeem my soul from the grave, for he will receive me." "Whom have I in heaven but thee, and there is none upon earth that I desire besides thee. Thou wilt guide me with thy counsel and afterward receive me to glory." Nothing can be more clear and express than such declarations. If the Psalmist did not believe in the immortality of the soul, and did not hope to enjoy the felicities of another world after the termination of his earthly pilgrimage, his language is absolutely without meaning. What rational interpretation can be given of the expressions of his being redeemed from the grave and put in possession of fullness of joy and everlasting pleasures, if his view was confined to the narrow limits of time. Job, that illustrious example of patience, consoled his spirit under the most acute suffering by the hopes he entertained of a blessed immortality. "I know," says he, "that my redeemer liveth, and that he shall stand at the latter day upon the earth; and after I shall awake though this body be destroyed yet in my flesh shall I see God." In many other passages of the prophets the same truth is exhibited. When Balaam desired that his death might be like that of the righteous, it must be in the hope and expectation of a glorious immortality. Another decisive proof that the Israelites believed in the immortality of the soul is found in

their persuasion that the souls of the dead sometimes appeared after their decease, as Samuel to Saul, (1 Sam. xxviii: 13–15,) and Jeremiah to Judas Maccabeus, (2 Mac. xv: 14.) When Christ walked upon the sea the apostles took him for an apparition, and after his resurrection he referred to this current belief. The Saducees who denied the immortality of the soul, were regarded by their nation as a kind of heretics.

In the christian revelation the doctrine of immortality is taken for granted, and incidentally interwoven through all the discourses of our Saviour and his apostles as a truth which lies at the foundation of our religion, and never ought to be called in question. It is true they have not attempted to prove it by any labored arguments or supernatural evidences. It is assumed as true, as Moses in giving an account of the creation assumed as true the being of God. Paul when looking forward to the dissolution of his mortal frame, declares in his own behalf and in behalf of all christians, "Our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal." The apostle Peter declares that believers "are regenerated to the lively hope of an incorruptible, undefiled, and unfading inheritance reserved for them in heaven." And our Saviour declares in reference to his disciples, "I give unto them eternal life and they shall never perish." These passages clearly demonstrate the immortality of the soul. I shall now pass to notice in particular the evidence of its existence after death and before the resurrection,

The language of Scripture constantly implies that the soul i capable of exerting its powers and faculties in a state of separation from the body. The apostle, during his vision, could not tell whether he was in the body or out of the body, and he speaks of being "absent fron the body and present with the Lord." Now if a man can be absent from the body and at the same time be present with the Lord, what more is wanted to prove the conscious existence of separate spirits? We frequently read of "things done in the body,"

M*