By J. L. Dagg
Chapter 1
Immortality and Separate State of the Soul
WHEN THE HUMAN BODY DIES, THE SOUL, WHICH IS IMMORTAL, CONTINUES TO EXIST IN A
SEPARATE STATE.[1]
When the body dies, the atoms of which it consisted are not annihilated; but
they separate from each other, and continue to exist in a different state, or
in new combinations. The mind, which had previously existed in connection with
the body, and had, in that connection, exhibited phenomena, superior to matter,
and peculiar to mind, now disappears, and no longer manifests itself as
formerly. Though it has disappeared, analogy suggests, that it has not been
annihilated. The same philosophy that teaches the indestructibility of the
atoms which compose the body, gives its sanction to the doctrine, that the soul
is immortal. As the soul is not a compound substance, like the body, it is not
susceptible of decomposition, and, therefore, if it continues to exist, it must
exist entire, with the properties peculiar to it.
Though philosophy gives its sanction to the doctrine of the soul's immortality,
it arrives at the truth through so many perplexing difficulties, that it grasps
it finally with but a feeble faith. Plants are bodies of peculiar
organization; and are endowed with vitality, either arising from, or connected
with, their organization. Brute animals possess organized bodies, endowed with
vitality, and, in connection with this vitality, properties are exhibited,
which resemble those of the human mind. In surveying the order of beings, from
the most imperfect plant, through the rising scale, up to man, the most exalted
of animals, philosophy asks, whether man alone is immortal. This question,
with which philosophy is embarrassed, natural religion comes in to answer. The
moral faculty of man, and its adaptedness to religion, separate him widely from
all other animals, and justify the conclusion that he alone, of all the
creatures that inhabit the earth, is destined to immortality.
Philosophy and natural religion have, after all, only an obscure view of this
important truth. Life and immortality are brought to light by the gospel.[2] Divine revelation was needed, to make the
truth clear; and that revelation, in the light of the gospel, has so exhibited
the truth, that he who does not see it, is wilfully blind. In the dawn of
revelation under the former dispensation, so much light was thrown on this
truth, that believers of that age regarded themselves as pilgrims and strangers
in the earth, and declared plainly that they sought a continuing city, a place
of everlasting abode, in another world. But the gospel of Jesus Christ has
poured the light of noonday on this momentous truth. The doctrine of Jesus,
and the resurrection of Jesus, have lifted the veil that hid the invisible
world from our view, and we are now permitted to look into it, with the full
assurance of hope.
When the soul leaves its mortal tenement, we are taught by the Scriptures that
it is not companionless. The departing spirit of Lazarus was borne by angels
to Abraham's bosom.[3] This discourse of our
Saviour concerning the rich man and Lazarus, was designed to give us knowledge
of the future world. It is not called a parable, but if we regard it as such,
it should be remembered, that the parables of Jesus were not like the fables of
Æsop, in which beasts and birds spoke and reasoned, but were
representations drawn from nature, and conformed to the existing properties of
things. In this view, though we are not obliged to regard the account of the
rich man and Lazarus, as the actual history of two individuals, it is such a
representation as our divine teacher was pleased to employ, to give us some
knowledge of the unseen world. In this representation, the angels, who,
according to sacred teaching in which is no parable, are ministering spirits,[4] sent forth to minister to them who are heirs of
salvation, are hovering around the despised beggar, in his last suffering, and
receiving his released spirit, to bear it to its final happy abode. Death, to
the departing saint, is not a journey through a solitary way. He is no sooner
separated from earthly friends, than he finds himself in a company of celestial
spirits, who offer themselves as his attendants and guides, to his eternal and
blissful home.
Paul has taught us, that believers, who depart from the dissolving tabernacle,
when absent from the body, are present with the Lord.[5] The promise made to the dying thief, is fulfilled to every
expiring saint: "To-day, thou shall be with me in paradise."[6] More than this, he has promised: "I will come again, and
receive you unto myself, that where I am, there ye may be also."[7] As the Lord descended on Mount Sinai, with ten thousands
of his angels, so he comes with these attendant spirits, to the chamber in
which the Christian dies. As he enters the unseen world, he can joyfully
exclaim: "I will fear no evil, for thou art with me." In company with his
blessed Lord, and borne by ministering spirits, the departing saint is conveyed
to the mansion which Jesus has prepared for him in the Father's house. Here,
he is brought into Abraham's bosom, into intimate communion with the Father of
the faithful, and with all the holy patriarchs, prophets, and apostles, and
with all the spirits of just men made perfect.
The paradise to which the departing spirit goes, is not a place distinct from
the heaven in which God makes the most glorious manifestation of himself, and
in which the glorified body of Christ has been received until the restitution
of all things. The idea, that the disembodied spirit has a separate existence
in sheol or hades, shut out from the glorious assembly near the throne, has
originated from a misinterpretation of Scripture. Sheol or hades means the
unseen world into which the spirit enters, when it leaves the body; but nothing
is determined, by the use of the term, respecting the place or condition of the
departed. The rich man and Lazarus alike went to the unseen world; but the
rich man was "in torment," and Lazarus "in Abraham's bosom."
When separated from the body, the soul does not lose the mental powers which
belong to it. The power of perception remains: for the rich man, though the
eyes of the body were closed and in the grave, lifted up other "eyes" in hell,
and saw Abraham afar off. The power of memory remains: for Abraham said "Son,
remember that thou," &c. The capacity of enjoying and suffering remains:
for Lazarus was comforted, and the rich man tormented. It appears, also, from
the discourse between Abraham and the rich man, that disembodied spirits not
only know each other, but are allowed to hold converse with each other.
Doubtless their modes of perceiving, and of communicating with each other,
differ widely from ours; and all attempts to understand what is entirely beyond
our experience and conception, must necessarily fail. What the Scriptures
teach on the subject, is all that we can possibly know; and they explicitly
declare that the instruction which they give on the subject, leaves our
knowledge imperfect: "We know in part."[8] "We
see through a glass darkly."[9]
The Scriptures teach us that the departed spirit of the saint is free from
suffering. It no longer groans, being burdened.[10] Lazarus is comforted.[11]
Together with freedom from suffering, it enjoys freedom from sin. The spirits
of just men, when separated from the bodies in which they groaned, are "made
perfect."[12] 'They are admitted into the
high and holy place, where nothing impure can enter.
The souls of the wicked, as well as of the righteous, are immortal, and
survive the body. They, too, have their companions; for the devil, by whom
they have been led captive, and his angels, with whom they are to suffer
everlasting punishment, receive them into their society. Their mental powers
and capacities remain, to see heaven and glory at a distance, to remember and
bitterly regret their sin against God, and the opportunity of mercy despised,
and to endure torments without mitigation, or hope of relief.
Some persons have supposed that departed spirits become angels, and have
cited, in proof of this opinion, the words of the angel to John: "I am thy
fellow-servant, and of thy brethren, the prophets."[13] They understand that the angel declares himself to be
the spirit of one of the ancient prophets. But this is an erroneous
interpretation of the passage, which may be correctly interpreted thus: "I am
the fellow-servant of thee, and the fellow-servant of thy brethren, the
prophets." The angels are spirits, but not human spirits. They were never
redeemed by the blood of Christ; and therefore, in their joyful announcement to
the shepherds of Bethlehem, they said: "Unto you," not unto us, "is born this
day in the city of David, a Saviour."[14]
Hence the song of redemption, when heard in heaven, is described as a new
song,[15] having never been sung by the
angelic choirs. Paul has clearly distinguished between the innumerable
company of angels,[16] and "the spirits of
just men made perfect," though they are named together, as component parts of
the great society into which men are introduced, when they become believers in
Christ. |
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[1] Luke xvi. 22, 23; xxiii. 43; Matt. xxii. 31,32; Luke xx. 37, 38; Rev. xiv. 13; Heb. xii. 23; 2 Cor. v. 6, 8; Phil. i. 23; 1 Thess. v. 10; Eccl. xii. 7. [2] 2 Tim. i. 10. [3] Luke xvi. 22. [4] Heb. i. 14. [5] 2 Cor. v. 8. [6] Luke xxiii. 43. [7] John xiv. 3. [8] 1 Cor. xiii. 9 [9] 1 Cor. xiii. 12. [10] 2 Cor. v. 4. [11] Luke xvi. 25. [12] Heb. xii. 23. [13] Rev. xix. 10. [14] Luke ii. 11. [15] Rev. v. 9. [16] Heb. xii. 22,23. |