4. If the soul be not immortal, how are we to account for such facts as the following? Why, as above remarked, should there be an impression so general and so powerful in favour of the existence of a future state of happiness and misery? An impression so general, that only a few tribes among the rudest savages can be found who have no religion. An impression so general, that almost all the hea then both in ancient and modern times, in one form or other believed the doctrine of a future state. A doctrine so congenial to the mind, that there are but comparatively few, even amongst the profane, who can be persuaded that there is no hereafter: a doctrine which it is so difficult to resist, that most of those who pretend to disbelieve it are mere hypocrites for so doing: a doctrine oft so powerfully felt in death and that even by infidels themselves, that they have been known while 'the frantic soul was raving round the walls of her clay tabernacle,' to express themselves to the effect, that they had rather for thousands of years endure the most exquisite bodily torture, than the horrors of conscience which they endured from the contemplation of the past, and the anticipation of the future. On the other hand, (for the christian's faith can govern death') many when 'the time of their departure was at hand,' have felt so powerfully and so rapturously the existence of a future state; and that there was laid up for them in heaven a better and a more enduring substance,' that they were ready to die with delight-ready to sink beneath the unsupportableness of the glory.

Have not these things a voice? And does not that voice say, not as Philip's page-‘Remember thou art mortal'-but remember thou art immortal.

5. Thus may we reason on this momentous subject. But (such is the need in which we stand of a Divine revelation) the immortality of the soul cannot be demonstrated in this way. We will therefore briefly appeal to that blessed book, which says, ' life and incorruptibility are brought to light by the gospel. For my part, I think the immortality of the soul, is a doctrine taught us in the passage under consideration, as well, as has been already remarked, in the expressions, 'Let us make man.' For why should man's creation be thus distinguished from that of other creatures, if like them, it was foreseen, that he should quickly and totally perish? As to the words on which we are discoursing, viz. 'and man became a living soul,' it should be remarked, that contrary to what is said of other creatures, whose body and life were created together— man's body and soul were made distinct-first the body and then the soul. 'It is observable,' says an author, 'that man's body and soul were made distinct, which they were not in other creatures, to shew that his soul is of a different original from his body; being the immediate work of God. He adds, 'the expressions, 'and man became a living soul,' denote that man was created with a more excellent life than other creatures here below.' A more excellent life indeed! For the soul was formed to live

through ages of a never ending duration. And (for man has not sinned away his immortality

-well for millions were this the case,) this is the constitution and destination of every soul. This the Bible teaches-teaches in a variety of ways both directly and indirectly-teaches both by promises and threatenings-both by doctrines and declarations. The scriptures teach that the soul is a being distinct from the body; that it is a spirit; that it leaves the body at death; ascends to God who gave it; and is then, and immediately, either received into the mansions of the blessed, or banished to regions of hopeless, intolerable, and eternal woe. Finally, the Scriptures inform us, that God has appointed a day, in the which, he will judge the world.' That the bodies of the dead shall be raised; the bodies both of the just and the unjust; and these 'shall go away into everlasting punishment;' and those into life eternal.' That this is the doctrine of the Scriptures, is uncontrovertible; and therefore, that the soul of man is spiritual and immortal, is just as certain as it is that the Bible is true. Just as infallibly certain, as it is that the Saviour died upon the cross for sinners. And indeed the poet's words will well apply to the doctrine of man's immortality :

'Here, on the cross, 'tis fairest drawn,
In precious blood and crimson lines.

'O the sweet wonders,' then, of that cross which at once brings our immortality to light, and shews us by what means it may become our greatest blessing.

Surely the doctrine of the cross- the much neglected but glorious doctrine of the cross, contains

the most convincing and impressive evidence both of man's moral degradation-of the certainty and seriousness of the danger to which, as a sinner, he is exposed; and of the physical dignity of his nature as an immaterial and immortal being. There is a voice from Calvary which proclaims-proclaims in the dignity of the sufferer, and in the quality and design of his sufferings-O man, thou art to exist for ever! But to conclude: how plain aud unutterably important, is the account which the Bible gives of the nature of the soul, and its final destination! And, as we ought with the greatest confidence to believe that the Scriptures cannot be broken,' so should they teach us how wide they are off the mark who say man is but a little superior to the beasts: whereas the Bible affirms, he was created only 'a little lower than the angels.'

And now, in bringing this subject, the creation of man, to a close, let me submit to your attention, a remark or two, by way of application, in addition to others embodied in the preceding pages. And

1st. Is the soul of man an immaterial being? and must it exist for ever? Then care for the soul, and let its safety be our supreme concern. For let none lay the flattering unction to his soul, that the Bible may possibly turn out to be false. Shall we

think that God has created the world and man in vain? But in vain are they created, if the soul be perishable. In this case we might ask; Why was this world and man upon it ever created? And for what purpose has God provided such an inexhaust

ible store of provision for the support of our bodies? And such an equally inexhaustible store of means for our mental improvement! All this for a being whose life is but a span? How incredible! Wherefore all this profusion, this waste? But let me remind you again, God is infinitely wise and therefore while the profuseness with which he provides, proclaims his own infinite goodness, so methinks it proclaims man's immortality. Say you

he is not immortal! Then, like the vilest sinners, Prophets, Apostles, Martyrs, and myriads of the wisest, the most benevolent, and the most holy of mankind, have perished. All their pleasing hopes, and overpowering foretastes of future glory, were only waking dreams.' Seems this credible? Is this sanctioned by any thing known of the character of the Almighty? Stands it with any just views either of the wisdom, the goodness, the holiness, or the justice of God, that the best of men, after suffering incomparably more than the worst, should have the same end as they? John the Baptist, the same end as Herod? Paul, the same end as Nero? i. e. annihilation. In this way, if this be true, then all the Prophets and Apostles were impostors. Nay, Christ came into the world, lived and died in vain: nay, worse, was a false Prophet. All this we must believe, and much more such blasphemy, if we deny the immortality of the soul. Not to urge the characters of consistent believers, in the doctrines we espouse, as compared with theirs who deny it. Is it not then certain, that the soul shall live for ever?