f

does not import that of the Man: and if not, the Soul exists in a State of Separation from the Body after Death. We may refer the Reader indeed to what we have advanced in another Place relative to this Subject, which will likewise fall under Notice hereafter, when we come to confider the Opinion of the ancient Jews in regard to a future State. But it seems, the Notion of the separate Existence of the Soul is no more a Doctrine of the New Testament, than it is of the Old. I fhall not inquire how far the Force of the Texts (fee Phil. i. 23. 2 Cor. v. 8.) produced by Mr. Steffe in behalf of this Doctrine, is eluded by the Interpretation of the Remarker, as we are, I prefume, by no means in want of Evidence upon this Occafion; though I can't help obferving, by the way, that the first Text from the Epistle to the Philippians has not it's full Weight allowed it even by Mr. Steffe himself. For though the Word avanuσar (to the Import of which our Tranflation, to depart, is utterly inadequate) be a Term "too general "to determine the Matter," yet the Apoftle in this Place not only expreffes a Defire to depart, to be unloofed, or disjoined from the Body, as our Author renders it, but likewise to be with Chrift: Now if the former Expreffion" is an improper Way of speaking, upon the Suppofition that the "Soul fleeps with the Body in the Grave," much See next Treatife.

See Ch. i. Sect. I.

more fo, I apprehend, is the latter.—But to proceed.. That Man is a Being compounded of two diftinct Principles, Body, and Soul, or Spirit, innumerable Paffages in the New Testament ascertain. We will just point to a few select ones. Who knoweth the Things of a Man fave the SPIRIT of a Man which is in him? (1 Cor. ii. 11.) Glorify God in your Body, and in your SPIRIT; (1 Cor. vi. 20.) The Grace of our Lord Jefus Chrift be with your SPIRIT; (Gal. vi. 18.) I pray God your whole SPIRIT, and SOUL, and Body, be preserved blameless, &c. (1 Theff. v. 23.) For as the Body without the SPIRIT is dead, &c. (Jam. ii. 26.) From which Places it is demonstrable, that although the Word Spirit, as well as it's Original, IIveμa, sometimes denotes no more than fimply, Breath, (as it is indeed translated in the Margin of the last quoted Text) yet it is equivalent to the Term Soul, Tux, and implies a Principle of Intelligence, Operation, and Existence: And if so, the Ceffation of Breath does not import the Extinction of Spirit. But if it does not import the Extinction of Spirit, fo neither does it it's Infenfibility; for fure a fleeping Soul, or an inactive Intelligence, if it is not contradictory, is at least unintelligible Language. When our Saviour cried with a loud Voice upon the Cross, Father, into thy Hands I commend my Spirit, we perfectly know in what Senfe to understand him. And when St. Stephen called

upon

upon God, and said, Lord Jefus, receive my Spirit ; (where, by the way, we may note that the God he called upon was the Lord Jesus) he must undoubtedly mean more by fo parallel an Expreffion than barely to refign his Breath into his Hands who gave it. Laftly, to urge only one Argument more, if we confider the Doctrine of the Author of the Epistle to the Hebrews in respect of the Communion of Saints, we cannot but conclude, that whatever Limitations certain Expreffions must be supposed to admit, the Spirits of good Men not only exist, but are in actual Bliss, in the intermediate State between Death and the Refurrection. For thus fays the facred Writer, Ye are come unto Mount SION, and unto the City of the living God, the heavenly JERUSALEM, and to an innumerable Company of Angels, to the general Assembly and Church of the First-born, which are written in Heaven, and to God the Judge of all, and to the SPIRITS of just Men made perfect, &c. (Heb. xii. 22. &c.)

What may be the real Designs of fuch Notions as have been here briefly confidered, I pretend not to fay; but cannot help taking Notice of one Obfervation made in Favour of this last, viz. that it effectually demolishes the Romish Doctrine of a Purgatory, which the Suppofition of an active intermediate State acknowledges to be poffible. Upon which Remark I will venture

to ask, whether this is not confuting one Error by another? a smaller by a greater? Or again, whether, when a true Believer utterly decries and explodes the Use of Reafon in Matters of Religion, these Writers will justify him in fo doing, because he thereby wrenches the Weapon out of the Hand of Infidelity?

We are farther told, that the common Doctrine ferves likewise the Purpose " of the self-sufficient Deift, whofe high Claim to an inherent Principle "of Immortality, set up for him by fome misjudging Chriftians to their own Lofs, is shewn" by the contrary Hypothesis to be "as vain and groundless as that of the self-interested Papist.”—To what Purposes will not Perverseness, Malice, and Pride, prostitute the Judgment and the Understanding? The Doctrine of the Chriftian Church is the Doctrine of fome misjudging Chriftians! Does this deferve an Anfwer? Let it take one however in the few following Queftions.-Does the received Doctrine, by fuppofing an inherent Principle of Immortality in the human Soul, fuppose a natural or original Claim to Immortality? Does it hold, that we have fo "ftrictly and truly Life in ourfelves" that it is abfolutely infeparable from us? Does it not teach that " we owe it wholly to the

See Monthly Review for June, 1757

the

the free Gift of God by Jefus Christ," and that the spiritual as well as the animal Life is resumable by him that gave it? Nay, even fuppofing a natural, inherent, conftitutional Claim to Immortality, does fuch a Claim convey a Title to Salvation, or everlasting Happiness? And if not, is any Confolation derivable to the Deift, or any one else, from this Claim to Immortality? Have the Angels which kept not their first Eftate, but left their own Habitation, and are referved in everlasting Chains under Darkness, unto the Judgment of the great Day; (Jude v. 6.) have these, I say, any Cause to boast, or rejoice in the Perpetuity of their Existence? In a Word, are not the Properties of Nature one Thing, and the Benefits of the Gospel another? And if fo, how are Chriftians injured, or Deifts relieved, by the Doctrine of the Soul's Immortality?

But again, other Difficulties have been started in relation to the feparate Allotments affigned by the Scriptures to the Righteous, and to the Wicked, in a future State; and though none object to the System as far as it promises eternal Happiness to the one, yet they are apt to look upon the manifold Denunciations of eternal Punishment to the other as hard Sayings.