efforts, and our minds are filled with respect and awe, when called to preach in the presence of our superiors in wisdom and age. But to preach before God and the Lord Jesus Christ," how solemn and overpowering the thought! Here, truly it becomes us to tax every power of thought, and to call into requisition all the spiritual energies of the soul. This, assuredly is a motive which should be felt in all its overwhelming force, urging us to increased fidelity and diligence in discharging the sacred functions of our office.

2. The other motive presented by the apostle, to the faithful discharge of the duties enjoined, is, that we shall have to answer to the Lord Jesus Christ, at his coming to wind up his kingdom."Who shall judge the quick and the dead at his appearing and his kingdom." The judgment day is called " his kingdom," because the whole of the affairs of the Redeemer's Kingdom, will be settled, and finally, and for ever arranged on that day.

And while the Lord Jesus will judge the quick and dead on that occasion, we who have enjoyed official stations, as heralds of the cross here in his church, must also give an account. We must give an account of ourselves. But what is still more solemn, we must give an account for the souls committed to our trust. For the manner in which we have preached the word; for our diligence; our pressing earnestness; our care to make the people understand the truth; for our urgent application of motives, in reproving, rebuking and exhorting sinners: for our patience and fortitude, and laborious exhibition of the doctrines and principles of the gospel: for all these, we must give an account.

My dear brethren, this is a very solemn consideration, which ought to have a constraining influence upon us. To be assured, that our poor, defective, sín-stained labors, shall all be brought into review before the judg ment seat of Christ; and that, if we shall be found to have been faithless and negligent, it shall be published to the assembled universe, and we ourselves condemned to everlasting woe, is enough to rouse every power of our souls, and lead to unceasing diligence, and prayerful and believing efforts in seeking to win souls to Christ. Surely in view of this, every one of us is ready to adopt the pious resolution, that, by the grace of God, we will "preach the word: be instant in season, out of season: reprove, rebuke, exhort, with all long-suffering and doctrine."

Having thus illustrated the points in the text, I shall close with a few practical reflections. 1. The hearers of the gospel may be admonished against indulging a rage for novelty, which is ever in search of new doctrines, and new measures, and new ministers. "Tis the bane of the church,

and of sound and growing piety. Few things have done more injury to the cause of evangelical religion than "itching ears," which are never contented with the plain, scriptural exhibitions of divine truth, by sound and enlightened ministers, but are always craving the novelties and varieties of an ever-changing ministry. It is an unfavorable symptom, as it indicates a state of mind adverse to the truth, and prepared for the adoption of any error. Indeed, persons are in a sure way to become the victims of a fabulous theology, when they yield to this thirst for new teachers, who will entertain them with new speculations, and introduce them to new and strange doctrines, with which the church is not familiar. Those, then, who value the truth in its intrinsic excellence, and practical influence, should beware

of yielding to this demand for new and ever-varying exhibitions of divine things. Let them rather "desire the sincere milk of the word, that they may grow thereby," and that, strengthened through the agency of the truth, they may be prepared to sustain the honor and interests of the Redeemer's Kingdom in the world.

2. Let the ministers of the gospel learn how to meet and repel the advances of error-by laborious and multiplied, persevering and patient preaching of the gospel, and the discharge of their various official functions. This is that to which we are called. The state of things which the apostle has described prospectively, seems to have arrived. The time has come when "men will not endure sound doctrine, but after their our lusts, have heaped to themselves teachers, having itching ears." Nor has this state of things now for the first time made its appearance, but it has long existed, and is apparently increasing—and if fidelity in our ministerial functions is required by the apostle, as necessary to prevent the influx of error, it is equally, if not more necessary to prevent its spread, and effect its removal.

Do we, then, mourn that errors prevail, and that teachers who dissemi nate these errors, are multiplied? Let us seek the correction of these evils, by the diligent and faithful preaching of the gospel, and the equitable administration of discipline. Let us exhibit the truth in its lovely forms and just proportions. Let us reprove, rebuke, and exhort, with the spirit of our divine Master. In a word, let us preach more, and better, than we have ever done; be more faithful in dealing plainly and affectionately with our hearers about their souls, warning them against errors, directing them in the ways of righteousness, and by much patient fortitude, laboring till they be brought to know and love the truth as it is in Jesus, for the salvation of their souls. In this way, we may do much for the suppression and prevention of error in general, and for the restoration and continuance of a sound and healthful sentiment in the church, to whose glory we stand pledged.

3. Finally, that we may be stimulated to this course, let us remember, that for the manner in which we comply with these requisitions, we must give an account to the Savior whose commission we bear. Let us keep that account constantly in view. O, it will be a solemn reckoning. It will be for the life of souls. In the prospect of this solemn retribution, let us all be roused to greater activity and fidelity in our Master's service. The time is short. The day of reckoning is near. Opportunities for labor, I will soon be over. Let us then, work, while it is called to-day. Let us give ourselves wholly to this blessed work, so that when the Master comes, we may receive the approving sentence, "Well done good and faithful servants-enter into the joys of your Lord!"

SERMON XLIII.

BY WM. T. HAMILTON,

OF MOBILE, ALABAMA.

ON THE IMMORTALITY OF THE SOUL.

GENESIS 2:7. Man became a living soul.

THE world having been called into existence by the power of the Eternal, reduced from chaotic confusion to order, and clothed with herbage, the trees of the forest and the shrubbery on the mountain sides were already spreading their rich foliage to the sun; while the air, the waters and the verdant plains were teeming with innumerable tribes of living beings rejoicing in the Creator's bounty, when the sixth day witnessed the last effort of creative might on earth; for then man was produced and constituted lord of this lower world. The manner of man's production was diverse from that of any other occupant of earth, indicating his dignity and higher des tiny. "God said, let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." And then we are further told, "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and MAN BECAME A LIVING SOUL!"

The best critics are agreed in understanding this language as expressive of the spiritual nature of man, a living intelligence; and they have further supposed that this passage does, not very obscurely, intimate the immortality of the human soul. To a few considerations bearing on this great doctrine, I would solicit serious and candid attention. Like the Sadducees of old, there have always been some, who would deny not only the immortality of the soul, but its very existence as an immaterial spirit: and various are the arguments they have advanced in support of this cheerless opinion. It is not so much my object to refute these arguments, as to state with clearness the series of considerations which appear to confirm the great truth set forth in the text, "the soul is immortal."

By some, even among the professed believers in revelation, and in a fu ture and endless life, it has been maintained that the soul is a material substance. Of this position there is, however, no proof. So far as we can ascertain, the properties of mind are wholly diverse from those of matter. Matter and mind have never yet been shown to have any one quality in common. But, admit, for a moment, that the soul is material; it would not follow from the materiality of the soul, that it should perish; for we have as little idea how a single particle of matter can be annihilated, as how it can be created. Matter does exist: but no man has ever known one atom annihilated; notwithstanding all the changes continually taking place among material objects, these changes, in all their variety, involve nothing more than a change in the relative position of the original atoms of which material objects are composed. It is, at least, possible, that a material substance may be in existence, as much more subtle than light or heat, and as much more beyond perception by our bodily senses, as light is more

subtle than marble or iron. And of matter thus subtle, the soul might consist, for aught we can tell. It might exist in union with the body, and then detached from it, and again reunited with it, and so exist forever.

Others have supposed that thought, and consciousness, and all that we usually attribute to the soul, are only the results of that delicate organization of matter found in the human body. They tell us that thought, and hope, and fear, and love, are only the result of the action of certain material organs in our frame, just as speech is the product of one set of organs, and motion of another. But for this hypothesis there is no valid proof: on the contrary, we find much that is directly inconsistent with it. The brain is generally regarded as the seat of intelligence: and attempts have been repeatedly made, to show that in several divisions of the brain, are found the seat of the several intellectual operations respectively: one part being designated the seat of memory, another of judgment, another of the imagination, &c. Now, suppose that this hypothesis were completely established, it would not authorize the conclusion that the soul is material. Those portions of the brain denominated the seat of memory, of judgment, &c., may be merely those organs of the body which the soul employs in the process of reasoning, or imagining, &c., just as the ear is the organ through which the soul acts in hearing, the eye its organ for seeing, and as the nerves are the instruments by means of which it ascertains the presence of external objects, &c. But against the hypothesis itself, many formidable objections lie. Skillful anatomists have shown that in different subjects, every part of the brain has been injured, and yet the intellectual powers have remained unimpaired. Nay, cases have repeatedly occurred, in which portions of the brain have been actually destroyed, and removed, yet not only has life remained, but the mental powers have continued to act with unimpaired vigor and acuteness. Moreover, if intelligence be merely the result of our peculiar animal organization, then, with the death of the body, the consciousness of man is suspended, and he must sleep in utter insensibility till the body shall rise to life again. On this hypothesis there is no soul, no spirit distinct from the body: but if so, what are we to make of the words of Jesus Christ to the disciples, when, alarmed at his coming to them walking on the sea, they cried out, supposing it had been a spirit—and he said unto them, "it is I," be not afraid, for a SPIRIT HATH NOT FLESH AND BONES, AS YE SEE ME HAVE But, whatever opinion we may adopt as to the nature of the soul itself, its continued existence after death we are led to expect from a variety of considerations: as 1st, From its capacities, and the progressive nature of its powers. The various animals, roaming over the face of our earth, evince a sort of intelligence well adapted to their several spheres of action; but their intelligence is far, very far inferior to the intelligence of man. They are guided by instinct, admirable in itself, but admitting of no improvement or advancement. Bees now construct their comb, and arrange all their domestic economy, just as they did in the days of Jonathan and of Samson. Elephants exhibited instinct as wonderful in the age of the ancient Romans, as they now do; and the feathered tribes constructed their nests as admirably, and they watched over and provided for their young as skilfully in the days of Christ, and in those of Moses, as they do in our own. There is no evidence of progression or improvement in the present generation of beasts, insects, fishes, or birds, beyond any of their progenitors, however remote. But widely different is the case with man; for advancement in

knowledge and improvements in the arts are continually taking place. What a difference between the state of society, and the condition of the human mind, as found here-and in the heart of Africa, or among the rude tribes that roam along the borders of the Pacific. Consider the progress of one mind from the commencement to the close of life! So far as knowledge is concerned, the mind of an infant is a mere blank; but every day it is gathering knowledge, until it extends its inquiries through all creation, nor hesitates to explore the mysteries profound of the divine nature. Nor is it alone by capacity for knowledge that the soul is distinguished. It is possessed of moral sensibilities, keenly alive to the distinction between right and wrong. Irrespective, entirely, of human applause or censure, we are rendered uneasy by conduct or by feelings which we deem wrong: we are sustained and cheered under the heaviest trials, if pursuing the course we believe to be right. All the honors and riches of the world cannot satisfy the soul of him who carries an upbraiding conscience. Obloquy and pain combined cannot crush him whose conscience approves his doings. The longer a man lives, the more his capacities expand, and the more fully his character becomes developed.

The closing scene of life not unfrequently comes on, while every power of the soul is in the utmost vigor of action. Even while the body lies in the last extremity of exhaustion and decay, the soul, with all its powers, intellectual and moral, often appears to be in the very zenith of its energies. Since, then, we find powers totally distinct from mere animal nature, powers which, when the body lies with all its senses sealed in sleep, or sinking and prostrate by discase, are still wakeful, active, energetic, ranging through all nature, and springing up to nature's God-what is there, in all this, to authorize the notion that at death the soul ends? If so, then, these noble powers have been conferred in vain; for, in a vast majority of mankind, the attainments they make in this life bear no proportion to those of which they are capable. But certainly, that which exhibits a capability of progressing in vigor and excellence, cannot be supposed to have been produced by an all wise Being to flutter on the confines of existence for a short season, and then sink into non-existence ere yet it has had an opportunity even to make trial of its powers! No, surely, on receiving the inspiration of God, "man became a living soul."

A 2d ground on which this expectation rests, is the fact, that a future life is indispensable to vindicate the character of the world's great Governor. It is notorious that, in this life, the wicked frequently prosper. The riches, the power, the honors of this world, have, in every age, been found, for the most part, in the hands of unprincipled, selfish, and wicked men. If there be no life beyond the grave, then will it be found impossible (with reverence be it said,) to vindicate, as equitable, the conduct of God in the government of this world. Occasionally, it is true, signal crime meets with punishment as signal: not uniformly, but just often enough to show there is a righteous God on high, and to give birth to the expectation that a righteous retribution will be awarded to each individual. There is, also, a voice in man's bosom, that warns him to beware how he provokes the awful Majesty of heaven, and forbids him to hope, that even in the grave, he hide his guilt from Him to whose view hell and the grave lie fully open! The instinctive expectation we all feel, that crime will meet with its just desert, in connection with the fact that countless misdeeds do escape merited

may