a multitude of passages, which cannnot be denied, misinterpreted, nor misunderstood."

In the former part of this discourse, I considered summarily the principal sources of argumentation on this subject, which have been discovered by reason; and, if I mistake not, showed, that they can give rise to none but doubtful conclusions. This, plainly, has been the decision of all classes of men, as well of those who have believed, as of those who have denied, the doctrine. Among the heathen philosophers, Socrates, Plato, and Cicero may be fairly mentioned as having reached the highest point of discovery ever gained by the ancient philosophers, and these three great men have clearly pronounced their arguments to be uncertain. The two former obviously placed more reliance on the traditionary accounts, from which they derived their knowledge of the doctrine, than upon their own arguments.

With respect to modern times it is unquestionably true, that almost all thinking men have regarded arguments derived from these sources as amounting to no more, at the best, than probable evidence. Among deists, Lord Herbert of Cherbury may perhaps have been an exception. This nobleman announces to us the doctrine of future rewards and punishments as an innate principle of the human mind, and ought, therefore, to be considered as believing it to be certain. In this, so far as my knowledge extends, he is alone, among those who have denied the revelation of the Scriptures.

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Among Christians I know of but one who has regarded the immortality of the soul as susceptible of demonstration. Should we believe with this ingenious writer, that the soul, metaphisically considered, is so formed as naturally to be immortal, we must still acknowledge, because it cannot be denied, that its existence may terminate at death, or at any other supposable period. Whatever has been created can certainly be annihilated by the power which created it. The continuance of the soul must, therefore, depend absolutely on the will of God. But that will can never be known by creatures, unless he is

pleased to disclose it. Without revelation, therefore, the immortality of the soul must be entirely uncertain.

Of a totally different nature from all these things is the evidence of the doctrine, furnished by Scriptural declarations. They are declarations of the will of God concerning our future destiny, made by himself; the Being who certainly knows what he has determined, and has here communicated his determination.

The Gospel, which contains these declarations, unfolds also, in the most perfect manner, his character; and teaches us, irresistibly, that he is able to accomplish all things which he pleases; that he has formed the soul for immortality; has promised to invest it with immortal life; and is unchangeably faithful to execute all his promises. The Gospel teaches us, also, that Christ, who has made, mediately or immediately, all these declarations, knows the will and designs of God; is in the bosom of the father; came to our world for the purpose of bringing life and immortality to light; evinced, in an unanswerable manner, the divinity of his mission; and, therefore, has certainly told us the truth.

That these declarations are too explicit to be denied or mistaken will not be questioned. Should a single doubt concerning their import exist in any person, let him read, even with moderate attention, the fifteenth chapter of the first Epistle to the Corinthians, and it will exist no more.

Second, The nature of the immortal life which is announced, is also abundantly disclosed.

This is a subject about which reason can form no conclusions, except such as are merely conjectural. That God is merciful may, I apprehend, be determined, at least by minds enlightened by revelation, with evidence which is sufficient, and which yet is not derived from the Scriptures. But no arguments beside those which are found in the Scriptures will prove that his mercy can be extended to such beings as ourselves. The only facts which seem to give even a hope that the divine favour may hereafter be extended to any of our race, are these: Mankind are continued in the world, and many

blessings are regularly furnished to them. These are, not unnaturally, indications that God has not finally cast off the whole family of Adam. Yet reason cannot possibly determine whether any human being will be happy in a future world. If this great point were decided, I ask, when will that happiness commence? Where will it be found? In what degree will it be enjoyed? Will it be mixed or unmixed? How long will it continue? On whom will it be bestowed? To these questions, revelation apart, no child of Adam can return' an answer. To the world where that happiness is found, no inhabitant of earth has ever gone. From that world no being has visited this melancholy region of sin and sorrow. Tidings concerning the persons who dwell, and the things which are done or enjoyed, in that supposed paradise, have never been rehearsed below the sun.

But Christ has answered all these momentous inquiries. He came from the real world, where happiness dwells for ever. He has announced the glad tidings of great joy, that every repenting, returning child of Adam shall hereafter be happy. He has told us that the time at which it will commence, is that of our departure. The place is heaven, the degree unlimited, the nature perfect, and the duration endless.

With the same precision are we taught the manner in which the happiness will be enjoyed. The spirit of every just man will, we are informed, be made perfect. His sins and follies, the garb of rags and shame which he wore while a wanderer here, will be stripped off and left behind when he commences his journey to his father's house. All his worldly affections, all his 'earthly views, will be buried in the grave. The soul, escaping from its prison, and bursting its chains, will enter eternity, possessed of the glorious liberty of the sons of God, and will stretch its wings for a vigorous flight to the celestial paradise. Here it will be found to have been a humble, faithful follower of the Lamb; to have been washed in his blood; to have been renewed by his Spirit; to have been faithful over the few things entrusted to it here below. It will therefore be pronounced to have well done, and directed to enter into the

joy of its Lord. Thenceforth it will be completely sanctified, adorned with divine beauty and loveliness, and instamped with the perfect image of God.

Equally pure, equally unmingled with error, will be its knowledge."Now," saith St. Paul," I know in part, but "then shall I know, even as I also am known. Now I know "in part, but when that which is perfect is come, then that "which is in part shall be done away. When I was a child, "I spake as a child, I understood as a child, I reasoned as a "child; but when I became a man, I put away childish "things. Now I see through a glass darkly; but then face "to face." The state of the soul, at its arrival in heaven, is no longer a state of infancy, in which its inquiries are lisped to others, their answers are half-understood, and doubtfully received, and its own reasonings concerning them are lame, partial, and unsatisfactory. It is a vigorous manhood, in which its conceptions are strong and intuitive; its communications instantaneous and exact exhibitions of its thoughts; and its reasonings, whenever it finds occasion to reason, direct and decisive. The objects of its knowledge will be here equally extended with the universe, numerous and diversified, as the parts of which it is composed and the beings by whom it is inhabited, and sublime and vast as the Providence by which it is controlled. At the same time, the scheme of benevolence, begun with the creation by its glorious author, and pursued through an endless succession of dispensations, will be so exactly unfolded, and their perfect nature and divine consequences will be so distinctly understood, that all these objects of contemplation will be only delightful.

In its powers also, its capacity, and its energy, the mind will be loãyysλos, like an angel. Instead of decaying, instead of being wearied, instead of being limited by a goal, beyond which they cannot advance, these powers will be enlarged and invigorated for ever. With such powers to investigate, with such objects to be investigated, with such ample means and such efficacious motives for investigation, what mind less than omniscient can comprehend either its progress or its attain

ments ?

At the same time also, the end, the genuine effect of all these endowments and acquisitions will be the improvement of its beneficence and of its piety. The end of all thought is action. The real worth of all virtue lies in being the voluntary cause of good. Here the real beauty, the genuine worth of this glorious principle will be completely manifested. To God. the soul will instinctively turn, as the needle to the pole, under the magnetic influence of that love which is the bond of perfection, and, day and night, yield its reverential and rapturous tribute of homage to the Author of all its mercies. The silent hymn of gratitude and complacency will be wafted, with out intermission, to the throne of heaven, from a heart, whose intelligence and affections are here first wrought into a divine and perpetual harmony. In endless succession also will it unite all its powers in the social anthem of heaven-" Blessing, and "honour, and glory, and power be unto Him that sitteth upon "the throne, and unto the Lamb, for ever and ever;' accompanied by every harp and every voice in that delightful world, while at each successive pause, the four-and-twenty elders fall down and worship Him, that liveth for ever and ever; and the four living creatures, who are round about the throne, pronounce their solemn amen.

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The same divine principle, the same perfect energy of the soul will operate,, with undecaying pleasure, in an immortal course of beneficence to its companions, the general assembly of the first-born and the innumerable company of angels. All these will be mutually and intensely endeared, as children of the one God, servants of the one Redeemer, the divine workmanship of the one Spirit of Truth, inhabitants of one house, members of one family, engaged in the same glorious pursuits, and destined to the same eternal enjoyments. Among all these not one sinner will be found; not a solitary cause of regret, not a single source of pain, anxiety, or fear. The face of heaven is spotted by no stain; its sunshine intercepted by no cloud. Wherever the eye looks, it sees a child of God, adorned with his image, and informed with his excellence, beautiful and lovely in His sight, and delightful in its own. All the denizens of that world are friends; all their intercourse is the