members, and by the changes which we have already suffered, there is no reason to suppose that it will be more affected by the entire dissolution of our bodily structure, at death. It will be still as capable of surviving this last change, as it has been of subsisting amidst the several modifications hitherto produced in the state of our animal economy.

And when it passes out of the body, it will be fitted to enjoy a degree of happiness or misery in a separate state, merely from its own reflections, without the intervention of any sensitive organs. We know, that after we have acquired ideas, we can arrange and compound them in such a manner, as to excite the most lively impression of pleasure or pain, either by the suggestions of memory on the past, by the operations of reason on the present, or by the anticipation of imagination on the future. We can be so wrapt up in the contemplation of these ideal objects, as to experience a joy unspeakable, or suffer a degree of sorrow which produces all the bitterness of anguish. If a human soul can thus exert its faculties on the ideas which it has acquired, even at present; it shall be still more capable of deriving the most exquisite happiness or misery in a future state, from the exercise of consciousness and reflection, as these will not be interrupted by its corporeal sensations. The soul being disembodied, will feel all those mental enjoyments or sufferings which arise from the peculiar nature of its habits of thought, which it has cherished during its residence in the body.

If then the soul retains, after death, the power of thinking, it must have some sphere of existence where it may reside, which is by divines called the intermediate state betwixt death and the resurrection.-Whether the souls of the righteous and wicked shall have their different stations assigned them immediately after death, by the formal sentence of God; or whether they naturally pass into a place of happiness or misery according to their respective characters, without any such sentence, is a question which we cannot determine in our present state. It is most probable, that the souls of men on their departure from the body, are summoned before the divine tribunal,

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and have their fate and place of residence appointed them, according to their works. After their dismission to their separate mansions, they will be happy or miserable as disembodied spirits, from reflection on their past lives; from enjoying the favour, or feeling the displeasure of God; from engaging in the society of good or bad spirits with whom they are associated; and from the anticipations of greater felicity or wretchedness after the day of judgment.

On this point there are two opinions held by divines, which are as follow:-either that the souls of good men are after death conveyed by angels into the highest heavens, and admitted into the presence of God, and there participate the same happiness and glory, as they shall after the resurrection; and that the spirits of the wicked shall endure the same torments as after the day of judg ment. The other opinion is, that the pleasures or pains of departed souls is less perfect in degree, than they will be after the resurrection and general judgment; that the righteous shall be released from all the evils, anxieties, and temptations to which they were here exposed, and enjoy a state of repose and tranquillity; that they put off all those corruptions and defilements which they had contracted by their union with the body, and have their graces very much improved, their happiness proportionably augmented, and their whole faculties gradually prepared for a future fruition of eternal glory. On the contrary, that the wicked, being now disembodied spirits, deprived of every thing which can gratify their senses, and having no objects of delight to solace their minds, but their consciences reproaching them for their folly and their crimes, will conceive the most poignant remorse for the past, and a fearful looking for of judgment for the future.-This hypothesis is credible; both because we may expect a greater degree of blessedness or misery after the resurrection, when the body shall be reunited to its kindred spirit; and because we find intimations in several places of scripture, that neither the good nor the bad are so happy or so wretched, as they expect to be hereafter. Thus, we read, that the souls under the altar are represented as crying, "how long, O Lord! holy and true; wilt thou not avenge

our blood on those who dwell on the face of the earth?" and the spirit who possessed the demoniac whom our Lord healed, thus addressed him, "art thou come hither to torment us before the time?" Thus it is probable, that the souls of the righteous and wicked in the intermediate state, will experience a degree of happiness or misery proportioned to the holiness or depravity of those dispositions which they have acquired in the present world, and will be gradually prepared for an increase of either, after the final sentence has been passed upon them according to their works.

But it may be said, these are only the conjectures of reason on the subject, and therefore we cannot rely on their certainty. Yet they are confirmed by the declarations of scripture; in various passages of which the existence of human souls in an intermediate state is clearly revealed, both in the Old and New Testament. Thus, when Saul wished to be directed in some emergency, he applied to a woman who had a familiar spirit, that she might bring him up Samuel the prophet. The spirit of that venerable man was permitted to appear, and denounce the impending fate of the Jewish monarch; from which it is evident that he existed in a separate state. Thus, also, on the mount of transfiguration, "Moses and Elias" descended from the regions of glory, and "spake" to Christ" of the decease which he should accomplish at Jerusalem." They were acquainted, in their intermediate state, with the mission which our Lord had undertaken for the salvation of man, and doubtless rejoiced at the prospect, that the mansions which they now inhabited, would be hereafter peopled with those who would join their company, and sing the song of Moses and of the Lamb.In the New Testament, several express testimonies are delivered respecting the existence of human souls in a separate state, after their departure from the body. Thus, our Lord says to the penitent thief on the 66 cross, to-day shalt thou be with me in paradise;" which was a declaration that they should both partake of the felicity which that state afforded. St. Stephen expressed his conviction of an immediate translation to hea

venly bliss, when at his death he prays, "Lord Jesus receive my spirit." And St. Paul, who had been caught up into the third heaven, where he heard words that could not be uttered, comforts himself with the assurance, that when he was "absent from the body, he should be present with the Lord."-From these and many other places of scripture, it appears, that there is an immediate transition from this mortal state, to one in which the disembodied spirits of men are capable of participating happiness and joy unspeakable; of worshipping, serving, and enjoying God; and engaging in such employments as minister to its delight; or being cast into outer darkness, where there is weeping and wailing, and gnashing of teeth.

If we are ready to ask, how and in what manner the soul acts when it is out of the body, whether by its own inherent powers, or by more subtle material organs fitted to its intermediate state, we must answer with St. Paul, "we cannot tell; God knoweth." We know, indeed, that there are spirits who think and act, either without bodies, or at least with such as are very different from those which we inhabit. Why should not human souls have the same inherent active principle, or some medium of sensation suited to their condition? As they do exist and act, God will give to each such a vehicle as pleaseth him; and his power is sufficient to enable our souls to exist and act, either with or without a body.

If also we be anxious to know, in what place of the universe the souls of our deceased friends may be supposed to reside; we can only say, that there must be some place where the glorified body of Christ is; and that saints are, in some sense, with him, "that they may behold his glory." The scriptures teach us to conceive, that the "spirits of just men made perfect" are assembled "in an innumerable company" before the throne of God, and that they celebrate his praises day and night for ever and ever. But as there are multitudes whom no man can number, redeemed from among men, and if they occupy each a cer tain portion of space however small, it is thence probable, that they will have different places of abode assigned them

in the heavenly world, where spirits of similar attainments and dispositions may unite together in such employments as are suited to the capacities of each, that they may contribute together to promote the glory of God, and the general felicity.

But if we still inquire, what are the employments of the redeemed; it may be answered, that revelation seems to intimate, that these will be chiefly of a spiritual and sublime nature. They will contemplate the wonderful system of nature, and from the discoveries which they make, will be enabled to comprehend the perfections of God; they will trace the operations of providence which come within the reach of their researches, and thus be led to acknowledge that God "is wonderful in counsel and excellent in working;" they will especially magnify his grace and mercy in the salvation of sinners by their Lord and Saviour; they will assemble together to present themselves before the Lord, and give unto him the glory due unto his name," saying, holy, holy, holy Lord God of hosts; the whole universe is full of thy glory." They will unite in fellowship with one another, and recount the wondrous works of the Lord, and the experience of his loving kindness and tender mercy; they will confirm one another in the love of holiness, and renew their mutual attachments to every kindred spirit in the realms of bliss. Thus every devotional feeling shall be excited, every virtuous affection shall be matured, till by spending a series of ages in preparation for a farther manifestation of future glory, they shall, at the day of judgment, be qualified for entering into a more exalted state of being reserved for them after the resurrection.

That this is to be the final consummation of their bliss, St. Paul declares in the words of the text; "for them which sleep in Jesus will God bring with him." The righteous who have been living in a disembodied condition, from their death to the resurrection, shall at that eventful day have their bodies restored from the dust, in a glorified state, fitted for being the habitation of an immortal spirit; and being reunited to them, " shall be caught up together in the clouds, to meet the Lord in the