chrysalis, and undergoes a sort of living death, until the appointed moment arrives for its breaking every bond, and spreading to the sun the painted wings of the butterfly.

But what change can be imagined more striking and complete than that which even here takes place in man himself? What difference, as to extent and variety of powers, can be conceived more remarkable, than that which subsists between the unborn babe, and man in all the maturity of his bodily and intellectual faculties? If, then, we are to judge from the analogy of nature, we must surely consider it credible and even probable (independently of other evidence), that the death of the body is a kind of second birth to the soul; an event which will usher the immortal part of man, with enlarged and still enlarging faculties, into a loftier state of being-into a new and more extended field of thought and action, of suffering or enjoyment.

IV. To these considerations must be added the general consent of mankind, in all ages, to the doctrine of a future life. The impression seems to be almost universal in the minds of men, that when the body ceases to exist, the indestructible spirit wings its way to unknown regions, either of bliss or woe. This is a belief which the idolatrous Hindoo, the polished Greek, the untutored American Indian, the Jew, the Mussulman, and the Christian, have been found to entertain in common; all things to man, and not restore man to himself?"On the Creed, Art. xi.

and it may be questioned whether the most hardened of infidels ever succeeded in fully persuading himself that death would be his annihilation. The impious motto of the French revolutionists, "death is an eternal sleep," is opposed at once to the fair presumptions of reason, to the analogy of nature, and to a feeling deeply inherent in the mind of man; inherent, at least, wheresoever his rational faculties are in any degree developed.

I consider it to be matter of fact, confirmed by the experience of millions, that our spiritual part--that part which reasons, reflects, and communes with its Creator-shrinks from the notion that its existence will cease, clings to life, pants after immortality, and, as it were, refuses to die.

Now, whether we ascribe the concurrent feelings and opinions of mankind on this subject to original revelation, or to the light of reason, or to a sense of moral responsibility, or to the very constitution of our nature, or to all these causes combined, we cannot reasonably avoid the conclusion, that the foundation on which they rest is truth.

Since, then, we are sensible that matter and mind have distinct natures and properties; since their independence of each other is evinced by many notorious facts; since we know that many of God's creatures undergo vast changes, and rise step by step in the scale of being, without losing their identity; and since the general consent of mankind proclaims the reality of a life to come-we

may safely affirm that the doctrine of Scripture on this momentous subject, agrees with experience. It agrees with those conclusions of reason, which experience fully justifies and

even constrains.

While, however, we rejoice in this harmony of evidence, we ought always to remember that the proper and sufficient proof of a future life is to be found in the Bible itself. Since the primary object of the Christian revelation is to declare the reality, and unfold the interests, of a world to come, all the evidences, whether historical, prophetical, or moral, which prove the truth of Christianity, bear with peculiar force on this essential point. It is the glorious distinction of the divine Founder of our religion that he has brought life and immortality to light by the gospel." It ought also to be observed, that while revealed religion agrees with the dictates of reason and nature respecting a future life, and, as it were, adopts them for companions as fur us they go, it contains a further development of truth in reference to this subjec own authority, declares some culars which our natural facu enable us to discover.

Although, in the first plac experience afford us good reas the death of the body will not yet it is impossible for us to mere light of nature, whether of an unknown future, some o not occur by which the soul itse

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nihilated. But revelation solves all doubts on the subject, and for ever fixes a negative on such a notion. The testimony of Scripture is express, that our future life will last for ever The worm prepared for the wicked is declared to be a deathless worm, and the pleasures reserved for the righteous to be endless pleasures. 5

and ever.

And secondly, while reason affords a strong presumption that the soul lives after death, it has little or no light to communicate respecting the resurrection of the body. But there is no point on which revelation more emphatically dwells than on the certain approach of a day, when all that are in the graves shall hear the voice of the Son of God, and shall come forth-when the dead shall be raised, and the living changed; when our mortal frame shall be proved to have been the seed of a spiritual body; when our soul shall be united to that body; and thus the whole law of death be finally and for ever abolished, through Jesus Christ our Lord. 6

may safely affirm that the doctrine of Scripture on this momentous subject, agrees with experience. It agrees with those conclusions of reason, which experience fully justifies and even constrains.

While, however, we rejoice in this harmony of evidence, we ought always to remember that the proper and sufficient proof of a future life is to be found in the Bible itself. Since the primary object of the Christian revelation is to declare the reality, and unfold the interests, of a world to come, all the evidences, whether historical, prophetical, or moral, which prove the truth of Christianity, bear with peculiar force on this essential point. It is the glorious distinction of the divine Founder of our religion that he has brought life and immortality to light by the gospel." It ought also to be observed, that while revealed religion agrees with the dictates of reason and nature respecting a future life, and, as it were, adopts them for companions as far as they go, it contains a further development of truth in reference to this subject, and on its own authority, declares some essential particulars which our natural faculties could never enable us to discover.

Although, in the first place, observation and experience afford us good reason to believe that the death of the body will not destroy the soul; yet it is impossible for us to judge from the mere light of nature, whether within the range of an unknown future, some other event may not occur by which the soul itself will be an