The opinions of the Jews at the time of the Savior have no bearing upon the point in hand, because they were acquired at a later period than that of the writing of the records we are now considering. They were formed, and gradually grew in consistency and favor, either by the natural progress of thought among the Jews themselves, or, more probably, by a blending of the intimations of the Hebrew Scriptures with Gentile speculations, the doctrines of the Egyptians, Hindus, and Persians. We leave this portion of the subject, then, with the following proposition. In the canonic books of the Old Dispensation there is not a single genuine text, claiming to come from God, which teaches explicitly any doctrine whatever of a life beyond the grave. That doctrine as it existed among the Jews was no part of their pure religion, but was a part of their philosophy. It did not, as they held it, imply any thing like our present idea of the immortality of the soul reaping in the spiritual world what it has sowed in the physical. It simply declared the existence of human ghosts amidst unbroken gloom and stillness in the cavernous depths of the earth, without reward, without punishment, without employment, scarcely with consciousness, as will immediately appear. We proceed to the second general division of the subject. What does the Old Testament, apart from the revelation claimed to be contained in it, and regarding only those portions of it which are confessedly a collection of the poetry, history, and philosophy of the Hebrews, intimate concerning a future state of existence? Examining these writings with an unbiased mind, we discover that in different portions of them there are large variations and opposition of opinion. In some books we trace an undoubting belief in certain rude notions of the future condition of souls; in other books we encounter unqualified denials of every such thought. "Man lieth down and riseth not," sighs the despairing Job. "The dead cannot praise God, neither any that go down into darkness," wails the repining Psalmist. "All go to one place," 4 Exegetical Essays, (Andover, 1830,) p. 108. and "the dead know not any thing," asserts the disbelieving Preacher. These inconsistencies we shall not stop to point out and comment upon. They are immaterial to our present purpose, which is to bring together, in their general agreement, the sum and substance of the Hebrew ideas on this subject. The separate existence of the soul is necessarily implied by the distinction the Hebrews made between the grave, or sepulchre, and the under world, or abode of shades. The Hebrew words bor and keber mean simply the narrow place in which the dead body is buried; while Sheol represents an immense cavern in the interior of the earth where the ghosts of the deceased are assembled. When the patriarch was told that his son Joseph was slain by wild beasts, he cried aloud, in bitter sorrow, "I will go down to Sheol unto my son, mourning."