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is a singular appeal, and it is curiously conducted by this philosophic Doctor. He refers to such passages only, as are indefinite in their import;-and, therefore, being equivocal, he has given them a plausible construction-the appearance of being in his favor. As for those passages which are definite, and manifestly against his scheme, he does not even deign to mention them. He settles them at one bold stroke ;-namely, That the Bible is so interlarded with foreign matter, that no reliance can be placed on it, until it is criticised, and purified by giants, like himself, in Biblical literature. In a word, he seems to consider

his own plan as being absolutely settled on philosophical principles; and, of course, those parts of Scripture which hold an opposite language, must have been corrupted. His own philosophy, therefore, is with him the standard, and the Scriptures must bow to its decisions. But seeing philosophers against philosophers-learned men against learned men-critics against critics, we must resort to the Scriptures as our only safe guide, in the investigation of this subject; believing that they are not corrupted, and that they are fully adequate to settle the momentous question. Therefore,

4. We shall proceed to collect evidence from them, in favor of the proposition which was deduced from the text; namely, that men possess an immaterial spirit, which is immortal, and distinct from the body. It is, we acknowledge, but an obscure idea that we can have of the essence, or substance of a spirit; but we may understand its properties, and perceive their difference from the properties of matter. If man is nothing but a material substance, so modified as to be capable of intellectual operations; it must follow, that the Divine Spirit can effect no change in his moral character, only by the exhibition of motives, or an alteration in the texture, or organization of his frame. The opinion in question

is therefore, at war with the doctrine of regeneration, as it is taught in the Scriptures. If all the passages which teach the Trinity in Unity-the Deity of Christ-his Atonement-the Personality and Deity of the Holy Ghost-the entire depravity of man-the immateriality and immortality of the soul-the doctrine of regeneration, &c. are forgeries, our Bible must be so completely corrupted, that it is now of no real value. But it is sufficient for us, that the Bible teaches all the doctrines that have been mentioned. We are there taught, that the soul and body are distinct in essence, and that they constitute a single complex person. It is nothing less than infidelity, to deviate in the least degree from this view of the subject.

By the immateriality of the soul, we mean, that it is a substance, to us unknown, wholly different from that which is material. It is a substance, in distinction from non-entity; and it is called a spirit in contradistinction from unconscious matter. This difference is clearly marked in our text-namely, "Then shall the dust return to the earth as it was, and the spirit shall return to God who gave it." If these words are not spurious-and I know of no such charge against them-they establish the soul's immortality and separate existence. But this doctrine is strongly corroborated by many other sacred passages. Some that are most clear and forcible, will now be selected. Every passage that speaks of the soul as being immortal, and existing in a separate state, proves that it is a substance differing from mere matter, whatever that substance may be, and whether we have or have not a correct conception of that essence or nature. As people have such a strong propensity to evade the force of words, and to give them a construction foreign to their proper import, no texts will be adduced, but such as are perfectly unequivocal.

The passage which is chosen for the foundation of this

subject, is evidently of this kind. In relation to the material part, Solomon says, that man has but little pre-eminence over the brutal creation; as they "all go to one place; all are of the dust, and all turn to dust again." Eccl. 3. 20. But as to the other part of our nature, hẹ tells us, that the difference is vast between us and the brutes they being mortal, and we immortal. He says, "Who knoweth the spirit of man that goeth upward, and the spirit of a beast that goeth downward to the earth.” Verse 21. His words clearly shew, that the nature of these different spirits is beyond our comprehension; but that the one is immortal and the other not-that the one is accountable to God, the other has no concern in future responsibility. These two passages are sufficient alone, to overset the whole of Dr. Priestley's theory, and every argument on which it is founded.

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In reference to this doctrine, Elihu says to Job, "But there is a spirit in man: and the inspiration of the Almighty giveth them understanding." Job 32. 8. In perfect harmony with this grand sentiment, the prophet Zechariah says, "The Lord stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him." Zech. 12. 1. These passages are incontestible proofs, that the spirit and body of man are distinct things. Say not like Nicodemus, "How can these things be ?" when God hath assured us of their reality. But it is needless to multiply testimonies of this kind, for the Scriptures abound with them. We shall proceed, therefore, to advance some unequivocal passages in support of the soul's immortality, and existence between death and the resurrection. The first that will be mentioned, is that conclusive passage, recorded in Exodus 3. 6, where the Lord saith unto Moses, "I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob."

Christ quoted this passage, to confute the infidelity of the Sadducees, in relation to the doctrine of the resurrection, and to establish the immortality of the soul. The conclusion which He drew from it, is irresistible; namely, that those venerable Patriarchs were then in existence; for Jehovah "is not the God of the dead, but of the living."

But as the soul's immortality is more clearly revealed in the New-Testament, we will resort to it for further light on the subject.

It is stated in the Old-Testament, that Moses died on "the top of Pisgah ;" and that the Lord "buried him in a valley in the land of Moab ;" yet, we are told by the Evangelist, that he appeared with Elias, or Elijah, on the mount, where our Saviour was so gloriously transfigured. It was, undoubtedly, the soul of Moses that appeared; for his body was in the grave. His soul, therefore, existed separately, from his death, until that period. He appeared to possess intelligence, as really as the translated Elijah ; and was equally capable of conversing with Christ, on the subject of the sufferings which were before Him, with all the glorious and eternal consequences of them. It must be allowed, therefore, that Moses exists now, in the most noble part of his nature. As he is evidently dead, and yet existing in a separate state, the immortality of the soul is fully established. Some collateral testimony, however, will be added to this argument.

When the pious Stephen was expiring under the hands of his enemies, he prayed thus, "Lord Jesus, receive my spirit." Acts 7. 59. This is a manifestation, that he did not believe himself to consist of nothing but matter; nor that he was falling asleep, to wake no more, until the resurrection. His prayer was, undoubtedly, heard; and it is recorded by inspiration, to convince men of their immortality, as it respects the soul.

The case mentioned by our Lord, of the rich man and Lazarus, is decisive evidence of the soul's immortality. He says, that Lazarus "died, and was carried by the angels into Abraham's bosom:"-adding, "The rich man also died, and was buried: and in hell he lifted up his eyes, being in torments." Luke 16. 32, 33. On the hypothesis under consideration, this statement must be incorrect; for if neither the rich man nor Lazarus had souls, in distinction from their bodies, the one is not in happiness, nor the other in misery-they are both sleeping in the grave in equal peace. The question to be settled, is simply this, Which is the standard, Dr. Priestley's theory of matter and spirit, or the Holy Scriptures? According to Priestley, the rich man and Lazarus have no consciousness of any thing at present; but according to the Scriptures, the one is in heaven, and the other in hell! It is surely to be lamented, that this pre-eminent philosopher had not lived in the days of Jesus Christ, that he might have given Him the important information, that intelligence is only a property of matter duly organized, and that after death there can be no consciousness, until the resurrection!!! It certainly appears that Christ was a believer in the unphilosophical doctrine of the soul's immortality; for when the dying thief said to Him on the cross, "Lord, remember me when thou comest into thy kingdom," He replied, "Verily I say unto thee, To-day shalt thou be with me in paradise." Luke 23. 42, 43. There is no need of saying any thing on the weight of this testimony; for the subject is perfectly clear, unless Dr. Priestley knows more about man, than the God who created him!

In this view of things, I think, that if any of my hearers are still disposed to lean to that system, which is called Unitarianism, their credulity must be great! My

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