this learned divine would never have even thought of such an opinion.

From these facts it must undoubtedly be conceded, that the disclosures concerning the future existence of mankind made in the Old Testament, were so far obscure and imperfect, as abundantly to vindicate the declaration of the

SERMON X.

LIFE AND IMMORTALITY BROUGHT TO LIGHT IN THE

GOSPEL.

SERMON II.

2 TIMOTHY 1. 10.

"But it is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel."

FROM this passage of Scripture, after having endeavoured to settle the meaning of its terms, I asserted the following doctrine :

That Christ has, through the Gospel, clearly and strongly exhibited to mankind, in a manner unknown before, a future immortal life.

This doctrine I proposed to illustrate by a series of observations, under these three heads:

I. Immortal life was unknown to mankind by the investigations of reason.

II. It was imperfectly revealed in the Jewish Scriptures. III. It is completely revealed, proved, and explained by Christ in the Gospel.

Under the first of these heads I observed

First, That in most countries the common people have believed the soul to be immortal, and to be rewarded or punished beyond the grave.

Second, That this doctrine has also been admitted by some philosophers.

Third, That these philosophers held very defective, and very erroneous opinions concerning this doctrine.

Under this head I particularly recited the opinions of Pythagoras, Plato, Socrates, and Cicero.

Fourth, That these philosophers supported their opinions on this subject with arguments which were unsatisfactory, even to themselves.

Fifth, That many sects of philosophers denied a future existence altogether.

Of these I mentioned Aristotle, and many of his followers; the Stoics, Democritus, and Epicurus, and their followers; the Pyrrhonists; the New Academics; Confucius, the Chinese philosopher, and his followers.

Sixth, That the reception of the doctrine, so far as it extended, was, in all probability derived from tradition, and not from philosophy.

Seventh, That the immortality which was actually believed was, in most respects, merely fanciful, and incapable of being received in the exercise of sober thought.

Eighth, That at the present time such a state, independently of revelation, is felt to be uncertain.

Under the second general head, viz. That the doctrine of immortal life was imperfectly revealed in the Jewish Scriptures, I observed

First, That this doctrine was actually revealed in these Scriptures.

In support of this assertion I quoted several passages from the Old Testament, in which I supposed to be as decisively, and probably more decisively, exhibited than in any other. Yet I observed

Second, And endeavoured to prove, that even in these passages it is imperfectly disclosed.

I will now proceed to the consideration of the third general head of discourse, proposed at that time, viz. That immortal life is completely revealed, proved, and explained by Christ in the Gospel.

On this subject I observe

First, This doctrine is declared, without any obscurity, in

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.

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

• S. Drew.

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