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and dwell on every tongue-now rising in solitary strains of gratitude, now combining in hymns of praise-till it shall roll through creation, and the very thunder of God awaken the universe to new and rapturous delight: the dwellers in the valleys and on the rocks shout to each other; the distant hills and mountain-tops catch the swelling joy, till nation after nation join in the choir, and earth rolls the rapturous song around. Brethren, these are scenes which we are warranted to contemplate, through the medium of the prophecies of the gospel; and that which the prophecy announces, the truth shall achieve; and, under the influence of this "glorious gospel," this new and better order of things shall surely arise.

I must now come to the concluding part of the subject, TO DEDUCE SUCH REMARKS AS ITS NATURE WILL SUGGEST.

First of all-for I shall be very simple and obvious in the inferences I shall draw-I remind you both of the privileges and the obligations with which you are invested who possess this gospel. May I not take up the language of benediction in this assembly this evening, and say, "Blessed are your eyes, for they see, and your ears, for they hear. For verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." You are guilty, and you know the medium of pardon: you are unholy, and you know the medium of sanctification: you are miserable, and you know where to flee for comfort: there is no form of evil to which you are exposed, for which there is not a commensurate remedy in the "glorious gospel;" and you are intrusted with privileges above millions. O, think of them. Your privileges and your obligations keep pace with each other; and to whom much is given, much will be required. What if this evening I were empowered to stand in the midst of the dense population of India or China - what would be the emotion of some broken-hearted wretch if he could have caught the sounds to which perhaps some of you have listened this evening with unconcern! And what if, still further, I had been commissioned to traverse the hills, and valleys, and plains, of those lands, and pronounce to its wretched inhabitants the invitations of that gospel to which you have listened would they not rise from their abodes of wretchedness, and make the very vault of perdition to echo with the song of gratitude and praise? Remember that you possess that, this evening, for which the lost in hell would give millions of worlds. By this gospel you will be saved by this gospel you will be condemned. "Hell," said a pious writer, "is truth seen too late." Be careful, I beseech you

half-hearted, undecided, impenitent, perishing hearers of the gospel; lest you pluck yourselves, with a suicidal hand, by your own impenitence, from the elevation you now occupy; and sink, like Lucifer, never to rise again.

Secondly, we infer from this subject how pitiable must be the condition of those inhabitants of the earth to whom this gospel has never been sent! Ignorance there has no guide, misery no asylum, despair no hope; society itself is only a scene of wretchedness, where we behold, in awful combination, all that is ferocious in aggression on the one side, and all that is ineffectual or timid in compliance on the other. But it is to man individually that the situation is most terrible. View that hoary savage. He sees about him the scenes of his youth; his hands are stained with blood; he sinks at once under an accumulated load of crimes and years. He would look to the grave for succor ; but alas all there is dark—the darkness of the shadow of death. See that poor inhabitant of Hindostan. He resorts to the most detestable orgies to allay the throbbings of a guilty conscience: he offers "the fruit of his body for the sin of his soul." And what can meet their case? They are wretched here, and eternity to them is only a dark and dreary scene, where they are mocked with the unreal illusions of a vain imagination, or appalled by the spectres of guilt and sin. Who can meet their case? In this fearful condition they are passing on from what is temporal to what is eternal; and, as they vanish from our view, we seem to hear the shout of anguish, or the sullen groan of despair. What can meet their case? Why, brethren, you possess that which will meet their case, which will enlighten their darkness, comfort them in their sorrow, and pour the very radiance of heaven over the valley of the shadow of death.

Now, I would ask, while you behold millions of your fellow-beings, allied to you by the common sympathies of nature, perishing in the situation to which I have adverted, and you possess that which will meet the urgency of their case can you lie down on the bed of repose, and slumber unconcerned and unaffected by the piercing shrieks that arise from the agonized hearts of perishing millions? Remember that he who refuses to extend the key of knowledge to those who are in ignorance, is, as Johnson has said, guilty of all the crimes that ignorance may produce; in the same way that he who extinguishes a lighthouse, would be guilty of the horrors of the shipwreck. You possess the means by which this gospel may be extended. Institutions have arisen so vast as to embrace empires, and yet so minute as to receive the smallest contribution that may be poured into its treasury. We invite, then, young and old, master and servant, rich and poor, literate

and illiterate we invite you all to link every energy of your nature with the cause, and to devote yourselves, at once, with the firmness of a principle, and the ardor of a passion, to those big and basy enterprises which are designed to tell on the moral destiny of a lost and ruined world.




"What shall a man give in exchange for his soul?"— MATT. xvi. 26.

WHETHER man is a merely material being, formed only to eat and drink, to live a few years on earth, and then to perish for ever in the dust, or whether he is the partaker of a higher nature, and formed for a more exalted state of being, are questions of vital importancequestions, which deeply involve our character in time, and our prospects for eternity. If, in man, be seen only a material being, whose existence is confined within the limits of threescore years and ten, and who has neither happiness to hope, nor misery to fear, beyond the grave-religion is only, as infidelity has represented it to be, a system of error, encouraging but by delusive hopes, and intimidating by superstitious fears; imposing restraints, to which you are bound by no tie to submit ; and enjoining as duties, what you are under no obligation to perform. But, on the other hand, if in man is seen an immortal crea ture-a candidate for the skies; if, not only death, but judgment awaits him; if everlasting happiness or misery must be his doomthen, religion is the most important subject that can engage his powers; and diligently to learn its truths, and patiently to obey its commands, must be, at once, his interest and his duty.

The worth of the human soul, I propose, in dependence upon the help of Divine grace, to establish on the general principle of its im mortality. And give me, I beseech you, your careful attention, and your earnest prayers, that God, who alone bestoweth wisdom, and out of whose mouth alone come knowledge and understanding, may afford us that assistance which we require to our profitable consideration of the subject.

Of the immortality of the soul, we h ral, moral, and Divine.

of: natu

I. Natural. The immaterial nature of the human mind, furnishes so strong a proof of its immortality, as to have forced one of the most subtle advocates of infidelity to acknowledge, that if the soul be, indeed, distinct from matter, the inference can scarcely be avoided, that it is immortal! Let us then shortly examine whether we are, or are not, elevated in the scale of being, above the earth we tread upon, and the gross materials of which these earthly bodies are made - whether we are, or are not, by the original constitution of our nature, the subjects of immortality.

It is a principle, which must necessarily be admitted as the groundwork of all reasoning-that, from nothing, nothing can arise; and that for every effect there must exist a sufficient cause. It is the province of reason and of philosophy to trace out effects; to explore the source from whence they proceed, and to ascertain whether the cause which is assigned them be equal to their production. Were an idolater to inform you, that his god of wood or stone had often heard his prayer, alleviated his sufferings, and supplied his wants, you would reject his testimony, and pity his weakness; because your own understanding would convince you, that a mere block of wood, or stone, however elegantly formed, or beautifully ornamented, yet, being inanimate, could not hear his supplications, or afford him relief.

A cause like this, you would perceive, must necessarily be unequal to the production of such effects: the testimony, therefore, however confidently given, you would at once reject.

In man, we find perception, consciousness, thought, and reason; and the question presents itself to the inquiring mind— "Do these proper ties result from matter; or, have they a distinct, an independent, an immaterial cause?" The existence of the properties themselves, is unquestionable; there must therefore exist some substance, or being, from which, as their cause, these effects proceed; and, as we have before remarked, it is the province of reason and philosophy to search out this cause, and to ascertain, as nearly as possible, its nature.

Give to the man of science any portion of matter, and let him reduce it to its first principles; does he find any one of them the subject of thought or reason? Impossible. Let him examine the nature of the electric fluid, to the instrumentality of which, as some philosophers seem to have taught, the visible creation owes all its variety of texture and form. Does reason reside here? No. Let him investigate the nervous system in the human body, with which sensation is unquestionably connected. Do the nerves possess thinking or reasoning powers? Assuredly not. The inevitable conclusion, therefore, is, that these powers are neither essential properties of matter, nor in

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herent in any material elements, within the compass of our research. And it would be absurd to suppose, that the effect can rise above its cause, since that would be to state, that a thing might be produced by a cause unequal to its production; or, that the mind of man has no adequate cause of existence.

If, however these absurdities are too evident to be admitted; if man possess thinking and reasoning powers; if these powers are neither essential properties of matter, nor inherent in any material element within our knowledge; and if no union of elements can give a power essentially different from those powers, which those elements separately then, the human mind is produced by no modification of matter; but must, in its nature, be immaterial and spiritual.


The intellectual powers of man furnish a second proof, that his soul is immaterial. We have already stated, that no effect can rise higher than its cause; in illustration of which remark, it may be added, that the motion given to an inanimate body, can only be in exact proportion to the force employed. And if no excellency can be communicated which is not possessed, it will assuredly follow, that a material mind must be incapable of performing a spiritual act, or of perceiving an immaterial object. But the human mind does perform acts purely spiritual; and does perceive objects purely immaterial; therefore it manifestly follows, that, in its nature, it must be immaterial also.

To think, to understand, to reason, are actions, which it is impossi ble for mere matter to perform. To see the beauty of goodness, and to feel the force of moral obligation, are also the peculiar prerogatives of man. Truth and falsehood, justice and oppression, benevolence and cruelty, appear to him in widely different colors, and excite in his mind essentially different feelings. He rises higher; he forms conceptions of angels and spirits of the perfections, and character, and government of God; he prays and praises, reverences and adores; rejoices in Jehovah's favor, and fears Jehovah's wrath. Here, also, we discover powers which mere matter cannot possess; and, therefore, powers, which matter can never communicate.

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But an objection against these conclusions is sometimes raised, from the painful effects produced on the mind by the weaknesses and diseases of the body. "Where," says the materialist, "shall we find proofs of the mind's independence of the bodily structure? Of that mind, which, like its clay tabernacle, is infantile in the child, debilitated in disease, enfeebled in old age, and annihilated by death?" This objection however, great as it appears at first sight, is not insurmount able. Though we allow that the mind, during its continuance in the present world, is united to the body, and is so far confined to it, that

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