thofe who had professed a faith in Jefus, and had died in that faith. These have a fixed abode with him, they lodge under the roof of his care. As the pious of old, who continued to dwell in the fecret place of the moft high, had the promise of lodging under the shadow of the Almighty. Pfal. xci. 1.

Nothing is more familiar, than with us, to fay, fuch, or fuch a one, has been laid in bis grave for fo many years, when we

have no defign to convey any kind of idea of the condition of the departed; only that their bodies were committed to the duft. Sq when we say, they are gone to reft, or fallen afleep; few of us ever imagine, that they are fleeping or inconfcious. and fewer yet, think them refting in the grave, fleeping there. The popular opinion, is, they are in a ftate of happiness.

If any fhould fay, that this is to take great liberty or licence in interpreting fuch phrases, as thefe, of being in the grave, fleeping in the duft, awaking, &c. it would be extremely eafy to reply, that interpreters are wont to take the fame liberty always, when the fcriptures fpeak of God as having hands and feet, and an arm, eyes and noftrils. all allow them

to

that

to be terms, may beft convey fome idea of his power, fuperiority, ftrength, wisdom, and quick difcernment of all the decorums or indecencies of human action. Nothing is more common in all languages, than to borrow images from fenfible things, when moral existence or action is to be reprefented,

N. B. For a folution of the difficulties raifed about the Soul, and its future existence, from the various ufe of the terms, in the Hebrew, Greek, Latin, and French languages, any one may find fatisfaction, who will confult the former of the reverend Mr. JOHN STEFFE's two letters on the intermediate state. published, 1758.

The various senses of the word, Soul and Spirit, from which Doctor Coward, or Doctor Law, or others, would conclude fo very much, in the argument for the foul's materiality; has nothing of weight or force in it. e. g. Would a Frenchman, who useth the word, L'ame, for the confcious fpirit, and alfo for the little fticks in a faggot, and for the mouth of a gun, a have fimilitude in his idea or conception, in this different ufage of the term? Or would the Latins, who

R 4

• Confult Boyer's Dictionary,

any

ufe

ufe the word, Spiritus, for air, breath, fmell," vapour, found, and noife, retain any likenefs of idea in the different application? No more can be concluded from the terms, fleep and death. Sleep has been applied to the indolent and carelefs, to thofe at eafe and in fecurity, to the thoughtless in the secular busy life, as well as to those in the bed of reft and retirement. And the term, death, is as applicable to the perverfion of the faculties, as to the ceffation of the animal functions. we frequently speak of men, as dead, or as having no life, who do not manage their affairs with spirit and vigour.-But it will, by no means, be hence inferible, that there is an utter difability, and an abfolute ceffation of the active powers. So when any are removed to a great distance, and we have no more communication with them, they are confidered as dead unto us.

1

All that are in their graves, cannot then be literally understood either of the pious or of the impious being there; if it be a truth, that the New Teftament does not teach a refurrection of the fame body, the grave can only be the receptacle of the natural, not of the spi tural body.

We

We are next to take notice of the dead in Chrift, and they who fleep in Jefus. both thefe phrases are used fometimes in the New Teftament. See 1 Theff. iv. 13. they who are afleep. ver. 14. them alfo which fleep in Jefus. ver. 16. the dead in Chrift. Critics think, they are both the fame; i. e. the dead in Chrift, and they who fleep in him. and this is very probable. But is there nothing diftinguishing, no privilege, no advantage annexed to this condition? None at all in the fleeping-fcheme. thousands of years make no difference. they are abfolutely dead. - But with no reason are they fo conceived of, for to fleep in Jefus, is to be with him. to be dead in Chrift, is to live with him! it is to be among those who are his, actually under his protection and favour. And hence it is that the dead in Chrift shall rife first. they rife to action as they finish this life; and therefore have the precedency of them who are alive and remain, when the fcene closeth. . And the Apostle fais, that they who fleep in Jefus, will God bring with him. a plain intimation, that they have actually been with him, beholding the glory which God has given him. And again, he fais, that that coming of Chrift

will be with all his faints. 1 Theff. iii. 13. with ten thousands of them. ver. 14.

Moreover, if he does exercife an actual dominion as Lord of the dead, as well as of the living, his reign muft continue until all enemies are actually put under his feet; the laft which shall be destroyed, is death, at the finishing of the ages of men.

his rule and dominion muft then intend, fomewhat more fignificant than prefiding over only a run. ning fhort-lived generation of conscious be ings; together with innumerable millions ftruck out of existence, and abfolutely inconfcious. What fovereignty can he exercife over fuch dead? none at all. and yet the apoftle glories in this, that whether we live, we live unto the Lord, or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's. for to this end Chrift both died, and rofe, and revived, that he might be Lord both of the dead and of the living. But, in the name of truth, what fort of Lordship would that be, which he could exercise over creatures abfolutely infenfible and inconfcious? and yet, if we look back for feventeen centuries of years, the inconceivably greater part of his fubjects are inconfcious.