him up at the last day. This is the bread that cometh down from heaven, that a man may eat thereof and not die. I am the living bread which came down from heaven if any man eat of this bread, he shall live forever. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." See St. John, vi. 40, 50. 51, 54..

Is it not evident that he promises eternal life,. and the resurrection at the last day, as different. blessings? Whereas, they are the same, according to the supposition that the soul dies with the body. Again, let me ask, What part of us feeds on the flesh of Christ, that heavenly bread ?^ Surely, none will pretend that it is the body;. but it must be some part of us; then it must. be the soul of consequence and it is that part of us that is able, through, grace, to keep Christ's saying; and shall therefore, never see nor taste of death, according to the words of truth itself.

St. Paul could say, in behalf of himself, and the Christians of that age: "Therefore, we: are always confident, knowing, that whilst we are at home in the body, we are absent from the Lord. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." 2 Cor. v. 6, 8.But I need not inform persons of common. understanding, that, upon the supposition that the soul dies with the body, it is absolutely impossible for any person, to be ever for a singlemoment absent from the body, and present with the Lord for as none could in that case exist

at all but in the body, they must of necessity be present in the body, in order to be presen with the Lord directly contrary to St. Paul' assertions.

If St. Paul had believed that soul and body died together, he might, indeed, have exulted in the view of the resurrection to eternal life; but would hardly have wished to be dissolved; neither could he have expressed himself in the following manner :

"For to me to live is Christ, and to die is gain. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better nevertheless, to abide in the flesh is more needful for you." Phil. i. 21, 23, 24.

Now can any person tell me, what real gain it could be to the active soul of St. Paul, to die with the body? Can that be called a great gain, at which the soul of man would startle and recoil? the death of the apostle would be a gain to him, upon the supposition, that when he departed from the body he would be with Christ; but upon no other consideration whatever. It was far better for him to depart and to be with Christ, than to live in this world; but it was much better for him to live in this world, than to have no existence at all; as any person may reasonably conclude: For while the apostle remained in life, he had communion with his God and Saviour; had many opportunities of doing and suffering his will; was continually doing good to men, &c. Now, who can suppose, that it would be far better for such an useful man, as St. Paul, to drop wholly out of existence for

several thousand years, than to remain in such a glorious, important, and honorable station, as that wherein it pleased Jesus Christ to place him, in his church below?

As for departing and being with Christ, there can be no such thing, if the soul dies with the body; for, in that case, Christ must come and raise the bodies of his saints, before they can be with him; but St. Paul assures us that, "If we believe that Jesus died, and rose again; e. ven so, them also who sleep in Jesus, will God bring with him." 1 Thess. iv. 14. But we may as well believe, that God brought Adam with him when he came to create the world; as to believe that he will bring those who sleep in Jesus with him, if they are not in existence, and in their spirits living with him, and unto him.

But that which is fully sufficient of itself to prove the separate existence of the soul out of the body, is our Saviour's history of the rich man and Lazarus; wherein he declares, "That the beggar died, and was carried by the angels into Abraham's bosom : the rich man also died, and was buried and in hell he lift up his eyes, be ing in torments; and seeth Abraham afar off, and Lazarus in his bosom." St. Luké, xvi. 22, 23. Now is it not evident that something of the beggar died, even his body? But, what was it that angels carried into Abraham's bosom, if it was not his soul, a vital spark or principle, that still lived, & was capable of positive happiness? And was it that part of the rich man that died and was buried, that lifted up his eyes in the

torments of hell, and saw Abraham afar off and Lazarus in his bosom? Or was it not the soul or immortal spirit, of the rich man, that fel these torments?

But, this was a parable-I do not know that. I do not find that the evangelist calls it à para ble; and we are, in all places, expressly told when our Lord spake a parable, unless this is one, which I have a right to dispute. I believe it to be a piece of real history, known to our Lord, and by him communicated to the people, to warn them against covetousness, voluptuous ness, and hard-heartedness; and to comfort the poor and miserable to teach them to bear their afflictions with patience, in hopes of a blessed reverse hereafter.

But if this was a parable, it does not help the matter for parables were similitudes, all taken from matters of fact that constantly happened: as the sower that went forth to sow, &c. But have spent more time than I intended upon this part of my subject, upon which a few words might have sufficed.

I am to consider eternal life, as a state of well-being, or happiness.

Three things are necessary to a state of wellbeing on earth: 1. Peace; 2. Health; and, 3. Competence. Take either of these away, and you cannot enjoy the others. We will consider each of these, as composing part of the hap piness of Heaven.

1. PEACE. There shall be eternal peace between the God and Father of our Lord Jesus Christ, and all the heavenly inhabitants. They

having been all reconciled to him through Jesus Christ, by the Holy Ghost, shall never feel any disposition towards their Creator, but love and adoration. The carnal mind, which is naturally enmity against God, shall never find an entrance into the regions of bliss: not one enemy to God or goodness, shall ever have an entrance there. All shall be at peace with Jehovah, the God of peace,

All shall enjoy peace in their own hearts. No guilt, no fear, no sin, no shame, shall have any place in the hearts of the celestial inhabitants.They shall be all at peace, one with another.No selfishness, envy, pride, or wrath shall have a dwelling there; as not the least enmity can subsist in that glorious life.

All shall be love, and peace, and harmony, among the blest inhabitants. No enemies to each other shall have an admittance there.

2. HEALTH. "The inhabitant shall not say, I am sick; the people that dwell therein, shall be forgiven their iniquity." Isaiah, xxxiii. 24. As no sin shall enter the heavenly land; so, no pain, sickness, sorrow, or death, shall ever find a dwelling there; for these all are the consequences of transgression.

3. COMPETENCE. The least that can be undersood by Competence, is, food, drink, and raiment. If any person has a source from whence he can certainly and regularly derive these, and be not indebted to any man, I consider that he hath a bare Competence: but certainly, he is in a state of indigence that hath them not. "Having food (in which drink is in

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