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notions of the materialist, who asserts that, as dies the body, so dies the soul, it expressly declares, concerning the awfully-final moment of every righteous human being, that, though "the dust," or corporeal part of his nature, "then returns to the earth, as it was," yet does "the spirit," evidently a different substance or essence, "return to the God who gave it."

As, however, it will be no less gratifying, than instructive, to see this important doctrine supported by the concurrent testimony of Scripture, illustrated by certain analogies in nature, and corroborated by the deductions of cultivated reason-let us pursue, through these inviting fields of profitable research, the interesting meditation: and, while it animates with hope the dejected heart, may it produce a salutary effect on moral conduct!

With so vast a variety of momentous matter does the subject abound, that it is easier to admit the suggestions which spontaneously offer, than to reject what

As

may appear foreign or irrelevant. however, the unhappiness of a hopeless mind, under the contemplation of death, and the incertitude of even a patriarchal one, with the twilight only of Jewish Revelation to guide it, have been somewhat enlarged on; it may not be improper to revert to the sentiments of the same holy person who was then mentioned, concerning his belief of a resurrection from the dead; and also briefly to examine the objections of modern materialists to the doctrine here meant to be established, before the great argument on the subject shall be adduced from the entire body of Scripture.

After enumerating a train of evils and calamities, the most afflictive to human nature, all pressing with complicated force on the mind and frame of the suffering patriarch, he evidently sees no probability of finding any other asylum from them than the grave; that "house" as he emphatically calls it, "appointed for all living," that sure refuge of the miserable, "where the wicked cease

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from troubling, and the weary be at. rest." But that he did not expect to remain there for ever, he affirms in this noble declaration of stedfast faith: “I know that my Redeemer liveth; and that he shall stand at the latter day upon the earth, and though, after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another."

A belief of the resurrection of the body at the last day, is here asserted with a positiveness that precludes all doubt. I know, says he, that thus it shall be: a positiveness similar to that of the apostle where he says, "We know that all things work together for good, to them that love God." Though devoured by reptiles the most loathsome, he "knew" that a restoration of "his flesh" would take place, "at the latter day:" when

he, "whose goings forth have been of old from everlasting," the "Alpha and Omega," the Redeemer, "that liveth and was dead, and hath the keys of

death and hell, shall stand upon the earth." However de-composed his body might be, he was confident it would rise again; and that "his own eyes,”—his own perceptions, and not those of another person, would ascertain his proper identity.

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Strange difficulties," says an intelligent writer," have been raised concern ing personal identity, or the sameness of living agents, implied in the notion of our existing now and hereafter. But, without regard to any of them, let us consider what the analogy of nature, and the several changes which we have undergone, and those which we may undergo without being destroyed, suggest, as to the effect which death may, or may not, have upon us; and whether it be not from thence probable that we may survive this change, and exist in a future state of life and perception. This may be illustrated by the changes which take place in many animals; of birds and insects bursting the shell of their habitation, and entering a new world, furnish

ed with new accommodations, and finding a new sphere of action assigned them. The states of life, in which we ourselves existed formerly in the womb and our infancy, are almost as different from our present, in mature age, as it is possible to conceive any two states of life can be. Therefore, that we are to exist hereafter, in a state as different from our present as this is from our former, is but according to the analogy of nature; according to a natural order or appointment of the very same kind, with what we have already experienced.*

It is true that, with respect to the continued existence of the soul, the patriarch Jon is silent. So in a verse of twofold meaning, at once expressive of the Jews' restoration from captivity, and of a life after death, Isaiah thus asserts the resurrection of the body: "Thy dead men shall live; together with my dead body shall they arise. ye that dwell in dust

Awake, and sing,

for thy dew is as

the dew of herbs; and the earth shall cast out her dead.+

* See Bishop Butler's Analogy. Isaiah xxvi. 19.

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