pearance the immaterialist must concede, that a communication by vision has no kind of connection with the existence of spirits, the relation being, that " Jesus took up with him, "Peter, and John, and James into a mountain to pray, and "behold there talked with him TWO MEN" (not two spirits) "which were Moses and Elias, who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.' (Luke ix. 28.) And doubtless, such a communication was designed for, and must have succeeded in, administering to the mind of Jesus, under all his subsequent exertions and sufferings, the most effectual support. The effect too upon the apostles, would seem to have been very important, "For we have not followed cunningly devised fables, when we "made known unto yon the power and coming of our Lord Jesus "Christ, but were eye-witnesses of his majesty; and the voice "which came from heaven we heard when we were with him in "the holy mount." (2 Peter i. 16, &c.) In regard to the cases of Enoch, Elijah, and Jesus, we shall content ourselves with a very brief statement, being satisfied, that a literal quotation of the historical records will clearly destroy the arguments of the immaterialist. Of Enoch, it appears, that his days" Were three hundred, sixty, and five years, and Enoch "walked with God," (i. e. obeyed the will of God, walked in obediance to and had full confidence in God," led a godly life," was well pleasing to God,." See Geddes' Translation and notes.) "he was not, for God took HIM" (not his soul)" away." (Gen. v. 23, 24.) Of Elijah, it is related, that when walking with Elisha, that" HE" (not his immortal soul)" went up into heaven." (the air) (2 Kings, ii. 11, &c.) And of Jesus, that when he had ended instructing his apostles, and he "had spoken these things, "while they beheld, HE" (not an immaterial spirit) was "taken up, and a cloud received HIM" (not his soul)" out "of their sight." (Acts i. 9.) Now, if futurity can only be entered upon by immaterial spirits "when released from "this mortal body," we ask, how, or by what means can it be accounted for, that the Bible historians should have omitted to state so important a fact; and that, also, in three most memorable cases, when the relation was inseparable from a faithful narrative? But, in addition to this circumstance, when we follow out Jortin's position to its conclusion, it will be seen, that, if we are animated by an immortal spirit, he himself is the opponent of his own doctrine, by which, if it be true, not merely Enoch and Elijah, and "other good men continue to live and to act," but all men

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without distinction or discrimination, alike and immediately continue to live and to act when " released from this mortal

body," and that, too, without regard to the declaration of Jesus, that "a time will come" (not now is, or as yet ever has been)" when all that are in their graves, shall hear the "voice of the son of God and come forth; they that have done good to the resurrection of life, and they that have done evil "to the resurrection of damnation (condemnation). (John v. 28, 29.)

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The only remaining points which come under the present branch of our investigation, are those, which were incidentally glanced at in a former Essay, relating to the belief (at least on the part of some) of the apostles in the existence of spirits, and the fact that Jesus did not expressly and specifically correct such impressions. To rightly appreciate this argument, it is necessary that we should recur to the situation of Jesus and to the distinct objects for the declaration of which he was commissioned, they being those of first announcing the fulfilment of the divine promises towards man-of removing the ceremonial parts of the Mosaic institution-of proclaiming forgiveness of sins npon repentanceof preparing men for the enlargement of that church which should know neither Jew nor Greek, and which should cause all nations of the earth to be blessed; and of announcing that there would be a future state of existence:-these were the mighty and all-important facts which the Jewish Messiah was commissioned to proclaim; we are, therefore, not to look to his teachings as to an Encyclopedia, neither are we to expect from them that to which they lay no claim. A revelation from Deity of the comprehensive kind referred to, would, indeed, have been inconsistent with the developement of intellect and individual exertion, to excite which ever appears characteristic of the divine government; besides which, the communications enumerated above could not fail to establish in the minds of believers conceptions so definite, and principles so correct, that minor points of ignorance would necessarily vanish as the mind gained strength in the express doctrines of revelation. In addition to these views, Jesus, in the use of popular language, had really no choice; and it will be seen that, upon the admission that his object was to be understood by those whom he addressed, the present case is of a similar description to that of his curing maniacal and epileptical diseases, such being supposed by the Jewish people to be caused by the afflicted parties having within them evil

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spirits. When such persons were restored to health, it was' said that he "cast out" the possessing demon, and, upon some occasions, his own words are," I command thee to come out;" yet even by the enlightened immaterialist these words, which accord so expressly with the erroneous doctrines of demoniacal possessions, are most correctly viewed, not as teaching such opinions, but merely as being the unavoidable use of the language of his age and country. We might also notice, as further illustrative of this point, that in our own times, in which, from their greater enlightment, the use of words originating in popular ignorance might be supposed easy to be dispensed with; yet even now our astronomers speak and write of the sun's rising and setting, and their meaning is not misunderstood by any, although their words (in the necessity of using which they have no choice) express the exact reverse of what they believe and teach. The same use of popular forms of expression occur, when Jesus went to his disciples after his resurrection; they, in common with most of the Jews as well as Heathens, believed in "angels and "spirits" and "they were terrified and affrighted and supposed they had seen a spirit." To have entered into a discussion with them for the purpose of correcting their superstitious opinions in this particular would have been an abortive and unprofitable effort; besides which it would have diverted their minds from the chief point, such being to place beyond doubt the fact, that he was the same Jesus who had been crucified; and this is at once effected, not by discussions upon the absurdities connected with spirits, and demons, and ghosts, but by meeting them on their own ground, and making a reply, which to them was unanswerable; "and he said unto them, why are ye troubled, and why doth

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thoughts arise in your hearts, behold my hands and my feet "that it is I myself, handle me and see, for a spirit hath not flesh "and bones as ye see me have;" and when he had thus spoken, he shewed them his hands and his feet; by this course his object was instantly gained, for he "opened their understandings "that they might understand the scriptures; that thus it behoved "Christ to suffer and to rise from the dead the third day; that repentance and remission of sins should be proclaimed unto all "nations beginning at Jerusalem, and ye are witnesses of these "things;" so that, in calmly viewing the use of popular phraseology on thepart of Jesus, it appears to us that he had no choice; he must either have done so, or else have been silent; besides which, the difference will readily be admitted, between

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referring to an opinion and adopting it; for, in truth, if Jesus, on this occasion, taught and sanctioned the heathen doctrine of spirits, then, as a consequence, when he declared, " ye cannot serve God and Mammon;" he in an equal degree sanctioned the existence of the God Mammon, and consequently was a believer in the heathen mythology. We would, besides, put it to the advocates of an immortal soulapart from this, which we cannot but esteem both correct and a sound view of the case-how far their cause

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is aided, or by what authority they can avail themselves of that class of popular superstition which confers a bodily form upon spiritual appearances? for, according to their own description of the soul, it is immaterial and aerial, neither tangible to the touch, nor visible to the sight; and, consequently, without some such explanation of the remark of Jesus upon which we have been commenting, their cause will not be aided, nor can they be allowed to avail themselves of the prejudices of those who thought—" they saw a spirit."

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Having now completed that portion of our scriptural inquiry, which is stated at page 19; our succeeding investigation will be directed to the controversy relative to the state of the dead previously to the day of judgment, and to a defence of THE SCRIPTURAL DOCTRINE OF A RESURRECTION FROM THE DEAD; under which latter division of our argument, being that which will terminate this series. of Essays, we design replying to the general deistical arguments upon this most important subject.

ON A DEATH-BED REPENTANCE.

THAT the religious opinions of mankind were inconsistent, or irrational, would be of little import, if those opinions had not an effect, immediate and important, upon their conduct, their happiness, and their character. Principles openly pernicious and immoral, have, indeed, seldom, if ever, been directly inculcated; yet, many doctrines, in their effects demoralizing, have been, and continue to be, commonly received amongst the professors of religion; like those under

currents, discovered by voyagers in the ocean, which take a course directly contrary to the tide, appearing on the surface, many principles, generally received and regarded as christian, and professedly tending towards the religious improvement of mankind, have, in secret, by their moral operation, been strongly opposed to that improvement, and have imperceptibly been counteracting their real happiness. The whole scheme of Calvinism, with its unscriptural doctrines of natural depravity, and of vicarious punishment, is liable to this objection; but on no subject, perhaps, have more pernicious consequences resulted, (not only amongst the followers of Calvin, but in the Church of Rome, in our own established church, and in many, perhaps in most others) than from the ideas which generally prevail in society respecting preparation for death, and the proper time for commencing a course of religious improvement.

No man, professing to teach religion, has ever yet perhaps in so many words inculcated delay in religious improvement; no preacher has actually said to his bearers," be "vicious to day, you may reform to-morrow; indulge your"selves in every degree of excess and impurity, you can repent upon your death bed." Yet many men and many large religious sects have taught, and do teach, these things indirectly and in effect, by their creeds and principles. Their followers, after hearing that repentance is necessary, and that they must be converted before they can hope to be saved, are taught that conversion is a thing not within their own ability, which comes by the unlooked-for and overpowering influence of a supernatural being, and they hear numberless instances, strongly insisted on, of individuals, who, after a life of profligacy, immorality, and crime, have made a happy and a glorious end, by means of a death-bed repentance. Why then, should their hearers, with needless trouble, seek a conversion which will come uncalled for; or rather, why should they not be content to wait for a repentance, which, after a life of excess, indulgence, and debauchery, will seek them, like the peaceful slumbers of the grave, in the last hour?

"Father Confessor," (was, we are told, the language of Philip the II, of Spain, when at the point of death)" Father "Confessor, as you occupy the place of God, I protest to you that I will do every thing you shall say to be necessary "for my being saved; so that what I omit doing shall be placed to your account, as I am ready to acquit myself of all that shall be ordered to me." A smile will, perhaps,