was merely an unfounded imagination of the people of that generation, Jehovah himself gave rise to it in that declaration to Abraham, "Thou shalt go to thy fathers into peace."Gen. 15.15.

Bundle of life expresses a tenet which appears to have been familiar to the mind of the speaker, and exhibits a courageous trust, that however matters might go in this lower world, the soul would rise superior to every danger, and, in the end, go to join its kindred assembly.*

The Jewish doctors inform us, that this doctrine of the law was generally embraced with respect to the existence of the soul with God, until, in the decline of piety, and the knowledge of God, it began to be called in question, and at length by the sect of the Sadducees, to be entirely exploded. So we learn from Rabbi Tanchum. "It is," says

he, "the opinion of all interpreters, with respect to this text, that it is by way of commonition what shall be the future state of the soul, and to what at last it shall come after its separation from the body, and to shew that its state is two-fold. That to some souls there is an exalted station, and a future place with their Lord, while they enjoy immortality, and are not liable to death and destruction: but that others are doomed to sport about as the billows of nature, so as that they find no rest, or

* Gan Eden Locum esse in eum finem paratum ut ibi delitiant piorum animæ. Pocokii Misc.

place

place whereon to stand, but experience perpetual sorrows and unceasing torments, through an eternal duration, like a stone which being thrown from a sling, is whirled about in proportion to the strength of the thrower, and then by its natural gravity, it falls to the ground; but in the soul there is no weight to bear it downward, nor lightness to carry it upward, and therefore it is in perpetual confusion, perturbation, sorrow, and grief, time without end." In giving this comment, I do not pledge myself to answer for the truth of every particular, but merely to set forth the sense of the learned among the Jews, with respect to the state of souls: that they are after death either in happiness or misery; that the bundle of life denotes the former class, and they who are thrown out of the middle of a sling the latter.

There are several parts of the epistles of St. Paul, which shew that he had studied the traditions of his fathers, and those comments which of old had been given of particular passages of Scripture, and among others this popular gloss, which had been given of the bundle of life, in these words; "Your life is hid with Christ in God."Col.3.3This is almost the same with the language of the Chaldee." In the bundle of life before the Lord.” Let it now be observed, that the words, "hid with Christ," is evidently a version of "before the Lord," for this is a contracted form of expression, which, when fully spread out, runs thus: " with

X

d

"with the Word which is before the Lord."

So

speaks the Targum of Onkelos, on Exod. xx. 19. "Let the Lord speak with us by the Word which is before the Lord."

Being unable to describe that particular mode of life enjoyed within the veil, he terms it hidden, which corresponds exactly to the Hebrew idea affixed to the word Olam, the world where departed souls are said to be. And he expresses his firm assurance, that this bundle of the living was one day to be spread out to the view of all generations; so that when he who is our life shall appear, we also shall appear with him in glory."Col.3-4 The Jews have a form of prayer called the memorial of souls, which shews the light in which they understood this passage. "Let his soul be bound in the bundle of them who are living the life of the future age in Paradise, under the throne of glory."*

Viewing God as a faithful Creator, was the rock on which the seven Maccabean brethren rested. One of them, just before he suffered, speaks to the following effect: "To the safeguard of this keeper (the king of the future age) we intrust ourselves." They died in the faith, that the bodies which they

* Gan Eden duplici intellectu venit, significat enim Paradisum terrestrem proprie sic dictum, secundo sensu figurato, statum vel locum in quo gaudio fruuntur justorum animæ post quam ex vivis excesserint. Pocokii Misc.

had

had so cheerfully resigned, would be given them again, "These members," said one of them, stretching out his hands, "I had from heaven, for his laws I despise them, and from him I hope to receive them again."

The Jews of after-ages, particularly those that were posterior to the coming of Christ, assign souls a station under the throne of God. This coincides pretty much with the view of St. John, in the Revelation, where he describes souls as being under the altar. "Thou hast made under the throne of thy glory," says Rabbi Solomon, "a station for the souls of thy saints. There is the habitation of pure souls gathered in the bundle of life, who have laboured and been weary: there they renew their strength, and there they rest, whose strength is spent, and there are (Bene-nuach) the children of rest. There is pleasure without limit, and without end. This state is the future age. When thou shalt bring me out of this world, do thou bring into that future world in peace."

In another passage they speak thus: "The Holy and Blessed One took the soul of Moses, and hid it under the throne of glory; and not the soul of Moses only, but the souls of the just are hid under the throne of glory." Such a tradition as this St. Paul might learn at the feet of Gamaliel ; but guided afterwards by a brighter inspiration, expresses, in a similar phraseology, the follow

he

X 2

ing

ing sentence: "Henceforth there is laid up for me a crown of righteousnes, which the Lord, the righteous Judge, will give me at that day; and not to me only, but to all them who love his appearance." 2.Tim 4.8.

A variety of passages from Scripture might be adduced, on which it would seem the Jews found this opinion respecting the station of souls; one or two, however, may suffice. First, in Jeremiah, xvii. 12. there is one passage remarkably clear, not merely from the perspicuity of the language, but from the contrast drawn between two things of a nature entirely opposite. Thus the prophet speaks of a man, "who has got riches, and not by right, that he is cut off in the midst of his days, and in his after-state (Acharitho) becomes a fool;" i.e. has his portion appointed him with hypocrites; "but as for us, a throne of glory lifted up from the beginning, is the place of our sanctuary." On which words I make the following remarks: First, that as we have a view given us of a fool in his after-state, that is, between death and the resurrection; so again in opposition to this, we have placed before us the station of the righteous during the same period. Now what is that station? (Cissa merum) a high throne. Secondly, the time is marked when this abode of souls was appointed; it was (Me-rishon) from the beginning, or when creation took place. What is the name given.

here