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en house not made with hands, eternal in the heavens," 2 Cor. v. 1. To my own mind there exists not the shadow of a doubt that, in the above passage, the apostle refers to another body with which the spirit will be clothed immediately that its present habitation is dissolved. This I should confidently infer from two circumstances:-First, That the house it is to inhabit when the present is taken down, is, by the apostle, put in opposition to that which is taken down,—and as that which is taken down is, by universal agreement, referred to the present body, it is highly reasonable to infer that another body will be immediately occupied by it, especially as it is said to be a house from heaven, and not in heaven ;-to which agrees another sentiment of the same apostle when he speaks of bodies celestial as well as of bodies terrestrial. I should confidently infer the same thing, Secondly, from the very metaphor employed, which is that of clothing. Now, if a person should throw off his present garments, he would be unclothed; and if, in that state, he should occupy others, he would to all intents and purposes be clothed upon with them. But if, when he threw off his present garment, he should enter the most superb mansion in existence, he could not, with any propriety, be said to be clothed upon with it. If, then, when the spirit leaves the body, it is, according to the declaration of the apostle, "naked and unclothed;" and if, in that state, it should enter the heavenly habitation, it does not appear to me that there is any propriety in the declaration-that it is clothed upon with it. But if, when it leaves the present body, it occupies another, as I should suppose, of an ethereal nature, there is then the most exact pro

priety in the metaphor employed.

So that it may justly be said to be "clothed upon," and that with its "house which is from heaven."

After I had written the above note, a friend put into my hand "An Autumn Dream, by John Sheppard," to the appendix to which I am indebted for the following interesting extracts upon this subject :

"Dr. Gale on 2 Cor. v. 2, 4-' Not for that we would be unclothed, but clothed upon.'

"The probability is very small that the apostle in the former part of this fifth chapter, in any one sentence, has reference to the time of the resurrection. That building of God and house not made with hands, which is said to be eternal in the heavens, ver. 1, does not mean our body immortalized at the resurrection, but is something we shall put on, even while the earthly house of this tabernacle is dissolved.'-Sermons, vol. iii. p. 107.

"This criticism may be doubtful, but is not unworthy of consideration. Doddridge (in loc.) observes: 'Whether we consider this divine building as particularly signifying the body after the resurrection, or any vehicle in which the soul may be clothed during the intermediate state, considerable difficulties will arise.'

"Dr. Watts appears to have had a similar view of it to Dr. Gale's.-The apostle 'plainly means-such a clothing which may come upon the soul immediately, as soon as the earthly house or tabernacle of his body is dissolved. And how dubious soever this may appear, yet the eighth verse determines the sense of it, &c. Perhaps it is hard to determine whether the superinduced clothing be like the visible glory in which Christ,

Moses, and Elias appeared at the transfiguration, or whether it signify only a state of happy immortality brought in upon the departing soul at death,' &c. (Watts, quoted in Huntingford, pp. 316-17.) This last supposition seems very inadequate."

"Whether there is in the universe any being purely spiritual, any perfectly detached from matter, except the Great Supreme, is a question perhaps not easy to solve. God is a Spirit, and we cannot conceive of any modification of matter as entering into his Essence, without being betrayed into contradiction and absurdity. In regard to every other class of being, it is, by many, conjectured that the thinking principle is united to some corporeal vehicle, through which it derives its perceptions, and by which it operates; while perfect spirituality, utterly separate from matter in any possible state, is the exclusive attribute of the Deity. When angels are spoken of as spirits, this mode of expression may possibly denote no more than that the material vehicle with which they are united is of a nature highly subtle and refined, at a great remove from the flesh and blood which compose our bodily frame. Who will presume to set limits to the creative power in the organization of matter, or affirm that it is not, in the hand of its Author, susceptible of a refinement which shall completely exclude it from the notice of our senses? He who compares the subtlety and velocity of light with grosser substances which are found in the material system, will be reluctant to assign any bounds to the possible modifications of matter, much more to affirm there can be none beyond the comprehension of

our corporeal organs."-Robert Hall's Works, vol. v. p. 59.

"It is strange to observe how many so fondly cherish the fancy, that a soul such as ours may in a future state, like the Deity, be able to operate and exercise its various faculties independently of any thing like corporeal organs. The sacred Scriptures afford no encouragement to entertain any such hypothesis. They explicitly inform us that the human soul, after its departure from the present body, shall inhabit another, which is to be immortal, a species of body which, for aught we know, may be as different from the present body, as is the loathsome and the crawling caterpillar from the winged, the active, and the splendid butterfly; two species of forms which, in the progress of expanding faculties, are constructed by the same animating principle. What the form and the structure of the new and immortal body are to be, we neither know nor have any means of knowing; but that the same animating principle may, in different circumstances, construct new bodies, and successively pass from one into another, is what we know from daily observation. Even Plato, amidst all his refinements and abstractions, never imagined that the soul could be at any time without a body, or something equivalent, which he called a vehicle.-Its immediate vehicle, whether it was formed of ether or of light, or of the essence of the stars, was, according to Proclus [the Platonician], physically indivisible;-while the vous itself, or the intellective principle within, was supposed to be an essence without magnitude."-Barclay's Inquiry into Opinions on Life, pp. 434-6.

"If we should suppose the soul to be a being by nature made to inform some body, and that it cannot exist and act in a state of total separation from all body, it would not follow from hence, that what we call death must therefore reduce it to a state of absolute insensibility and inactivity, which to it would be equal to non-existence. For that body, which is so necessary to it, may be some fine vehicle, that dwells with it in the brain, and goes off with it at death. We are sensible of many impressions made on us by material causes, or bodies. Therefore there must be some matter within us, which being moved and pressed upon, the soul apprehends it immediately. And therefore, again, there must be some matter to which it is immediately and ultimately united and related in such a manner as it is not related to any other. Let us now suppose this said matter to be some refined and spirituous vehicle, which the soul doth immediately inform, with which it sympathizes, by which it acts and is acted upon, and to which it is vitally and inseparably united."-Rel. of Nat. p. 197.

Why may not the soul retain its ideas, or part of them, when the knot is quite untied, and the body lies asleep in death? We shall the more readily acquiesce in this, if we admit the (not improbable) hypothesis of the soul's material vehicle, as it is called: by which is to be understood that the soul, even during her residence in the body, is clothed with another body (if I may so speak), composed of most exquisitely fine particles of matter. For if we suppose that the soul, confined within the body, receives her intelligence or ideas of things by means of impressions made on her material

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