The doctrine of Scripture in regard to the "human soul" is manifestly at variance with that theory. In the earliest pages of Genesis, we have an account of its creation, which, when compared with other statements and forms of expression occurring elsewhere, seems very clearly to imply that the "soul" is a distinct substantive being, possessing properties and powers peculiar to itself, and, although now united to the "body," yet capable of existing apart from it, and destined to an immortal existence hereafter.[178] That it is a distinct substantive being, connected with the body, but not dependent on it, at least in the sense of being incapable of existing apart from it, appears from various testimonies of the inspired Word. God is there pleased to call Himself "the Father of our spirits," and that, too, in contradistinction to "the fathers of our flesh." "We have had fathers of our 'flesh' which corrected us, and we gave them reverence; shall we not much rather be in subjection unto the Father of 'spirits' and live?" He is called "the God of the 'spirits' of all flesh," and "the Lord who formeth the 'spirit' of man within him." The historical narrative, too, of man's creation, which declares that he was "made in the image of God," and that his "soul" was infused by an immediate Divine afflatus, seems to imply that there is another and a higher relation subsisting between God and the "soul" than any that subsists between God and "matter." In other passages, the soul is expressly represented as distinct and different from the body:—"Fear not them which can kill the 'body,' but are not able to kill the 'soul.'" "Into thy hands I commit my 'spirit,'" said our Lord, just as his proto-martyr Stephen said, "Lord Jesus, receive my 'spirit.'" There are other passages still which affirm the separate existence of disembodied spirits: "Then shall the dust return to the earth as it was, and 'the spirit,' shall return unto God who gave it." "A spirit hath not flesh and bones as ye see me have." Nay, spiritual life, such as clearly presupposes the continuance of conscious existence, without interruption and without end, is said to be imparted by Christ to his people:—"I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live again, and whosoever liveth and believeth in me shall never die."—"Whoso believeth in me ... is passed from death unto life."[179] Life is said to be already imparted, such a life as shall survive death, and continue without interruption and without end; and surely this is utterly inconsistent with that theory of Materialism which affirms, either the annihilation of the "soul" at death, or even the cessation of its conscious existence during the interval between death and the resurrection.
The revealed doctrine of "angels," or spiritual intelligences existing in other parts of the universe, is also opposed to the theory of Materialism. According to the common belief, the "soul" of man is the nexus between two worlds or states of being,—the world of "matter" and the world of "mind." In man the elements of both worlds are united; by his body he is connected with the world of matter, by his soul with the world of mind. Death, which dissolves the union between the two, consigns the one to the dust, and introduces the other into the world of spirits. On this view, there is no difficulty in rising to the conception of higher spiritual intelligences; and the variety and gradation that are observable in all the works of God on earth may impart to that sublime conception such a measure of verisimilitude as to make it easily credible on the authority of Revelation. But the theory of Materialism, especially as advocated by Dr. Priestley, plainly excludes the existence of any order of "spiritual beings" other than the uncreated Mind; for if that only is to be termed "spirit" which possesses omniscience and the power of producing anything at pleasure, it is clear that the highest angels and seraphims are no more "spirits" than the souls of men.
Such being the relation which subsists between the theory of Materialism, and some of the most important doctrines of Natural and Revealed Religion, it is not wonderful that a serious consideration of the latter should lead reflective men to abjure the former, or that their aversion to it should increase in proportion as their views of Divine truth are extended and enlarged. Not a few have yielded, in early youth, to the charm of speculative inquiry, and fondly embraced the idea of "unisubstancisme," who have lived to exchange it for a more Scriptural faith. For just in proportion as men are brought under the influence of serious views of God, of the soul, and of an eternal world, in the same proportion will they become alienated, and even averse, from a theory which confounds "spirit" with "matter," obscures their conceptions of God and of the world of spirits, and degrades men to the level of the beasts that perish. This effect of new, or, at least, more vivid views of "things unseen and eternal" was instructively exemplified in the case of the late Robert Hall. Like many an ardent speculatist, he had embraced in early life the system of Materialism; and even after he had entered on the work of the ministry, he could write to a professedly Christian congregation in the following terms: "I am, and have been for a long time, a Materialist, though I have never drawn your attention to this subject in my preaching, because I have always considered it myself, and wished you to consider it, as a mere metaphysical speculation. My opinion, however, on this head, is, that the nature of man is simple and uniform, that the thinking powers and faculties are the result of a certain organization of matter,—and that after death he ceases to be conscious until the resurrection."[180] But speculative inquiry was soon to give place to spiritual faith. The death of his revered and pious father brought his mind into realizing contact with an unseen and eternal world; and, in the words of his biographer, distinguished alike for profound science and deep practical piety, "The death of Mr. Hall's father tended greatly to bring his mind to the state of serious thought with which he entered on the pastoral office. Meditating with the deepest veneration upon the unusual excellences of a parent now forever lost to him, he was led to investigate, with renewed earnestness, the truth as well as the value of those high and sacred principles from which his eminent piety and admirable consistency so evidently flowed. He called to mind, too, several occasions on which his father, partly by the force of reason, partly by that of tender expostulation, had exhorted him to abandon the vague and dangerous speculations to which he was prone. Some important changes in Mr. Hall's sentiments resulted from an inquiry conducted under such solemn impressions, and among these may be mentioned his renunciation of Materialism, which, he often declared, he buried in his father's grave."
FOOTNOTES:
[145] M. Ad. Franck, "Rapport a l'Academie," Preface, p. XXI.
[146] M. Comte, "Cours," I. 44, 89, 141; IV. 675; V. 45, 303. M. Crousse, "Des Principes," pp. 16, 20, 84, 88. M. Cabanis, "Rapports du Phisique et du Moral de l'Homme," 3 vols. M. Broussais, "Traité de Physiologie appliquée a la Pathologie," 1828.
[147] "Systême de la Nature," I. 2, 10, 86, 101, and passim. This eloquent text-book of the Atheism of the last century is dissected and refuted by M. Bergier in his "Examen du Materialisme," 2 vols. Paris, 1771.
[148] M. Comte, "Cours," I. 44, 141. M. Crousse, "Des Principes," pp. 84, 86. Atkitson and Martineau, "Letters on the Laws of Man's Nature and Development."
[149] Dr. Priestley, "Discoveries relating to Vision, Light, and Colors." Mr. Dugald Stewart, "Philosoph. Essays," p. 187.
[150] Dr. Priestley, "Disquisitions relating to Matter and Spirit;" "Free Discussion of the Doctrine of Materialism;" "Correspondence between Dr. Priestley and Dr. Price."