There are two sources, whence we may derive the most correct ideas of the human soul; the sacred scriptures, and our own consciousness of what passes within us. Moses informs us, that "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." Here we are taught that the soul was immediately inspired by God, and is quite different in its nature or substance from the body: the one is matter, the other is spirit.

Solomon uses an expression of like import with that of Moses. "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it,"

Our blessed Lord maintains the same distinction between the soul and body. "And fear not them which kill the body, but are not able to kill the soul." Remark, the body may be killed, but the soul cannot; the reason is obvious, because it is spirit. If we admit that the soul is material, it will follow, that it may be killed; it be pierced with a sword; but the Son of God, who created all things, and is most intimately acquainted with the nature of the human soul, assures us that it is entirely different from the body, and will survive its dissolution.

may

The sacred volume abounds with information concerning this interesting subject; to which we shall frequently appeal, while we attend to the second source of knowledge of the soul of man; I mean our own consciousness of what passes within us.

I ask, in the words of another, "Why may we not frame the complex idea of a soul, or spirit,

from the operations of thinking, understanding, willing, &c. which are experiments in ourselves? This idea of an immaterial substance is as clear as that we have of a material one: for though this notion of immaterial substances may be attended with difficulties, we have no more reason to deny or doubt of its truth, than we have to deny or doubt of the existence of the body."

To you, my brethren, I now make the appeal, whether you are not conscious of the following things

Of this you can no more
You know you think

1. That you think. doubt than that you see. with greatest ease. Thought is a spontaneous operation of the soul; yet you cannot see the thinking principle within you. And should consciousness be suspended by sleep, the moment the person awakes, he finds all the powers of his mind ready for their wonted exercise.

It is also a matter of consciousness, that God hath given to you the important powers of reason, understanding, will, and affections.

2. The nature and excellence of the soul may be ascertained by this circumstance, that it is capable of constant progression in knowledge. This we see continually exemplified in our children and youth. They begin their pursuit of knowledge with few ideas; but in many instances surprize as well as delight us with their progress; and promise fair to be extensive blessings to society. To which I add, that the greatest men who have ever appeared in the world, began their career to literary eminence by learning the first rudiments of science. Even sir Isaac Newton was once seen with his spelling-book in his hand.

Such being the nature of the soul, may we not reasonably conclude, that in a future life it will continue to increase in knowledge in infinite progression? Freed, as it will then be, from its connexion with the body; which, by its cares, its diseases, and its wants, often prevents mental improvement, it will more easily and rapidly advance. And, as many of the objects of knowledge are infinite, they never can be fully compre hended by a finite mind; but by their transcendent excellence, will keep the holy soul forever pressing forward, toward a more intimate acquaintance with them. And as he advances, his happiness will increase; because he will have more clear and comprehensive ideas than ever of the glory of the divine character, the excellency of Christ, the fullness of his redemption, and the wonders of his moral government. These are subjects that are infinitely delightful, and can never be exhausted.

3. The soul is also capable of great attainments in holiness in the present life. For proof of this I refer you to the many instances of remarkably holy men, who have appeared in the world at different periods of time. Such were Abraham, Moses, Elijah, with the apostles and first Christians. And in modern times we see some persons of eminent piety, who shine the brighter, the more they are known. They walk with God as did Enoch. If their breasts were transparent, and you could read what passes there, you would find the most absolute hatred of sin, because contrary to a holy God; the most ardent desires after holiness, as that perfection of Deity in which is comprehended all moral beauty. Hence their

language is, "My soul thirsteth for God, for the living God." In them you would perceive the various Christian tempers, such as love, joy, peace, long-suffering, gentleness, and deep humility. They live on the very threshold of heaven, and often anticipate the happy moment when they shall drop their body of sin, as Elijah did his mantle in his ascension, and enter into the rest that remains for the people of God.

But the pious soul is not always thus happy in the present state. He groans, being burdened with sin within; and sometimes is ready to conclude he never has known the truth as it is in Jesus. If I am a Christian, why am I thus? why so much sin, so many wrong tempers? Permit me to say, that through a long life, I have had opportunities of learning, from Christians of dif ferent denominations, that this is their common language at certain seasons. They all feel and speak the same things. But did you complain of a body of sin when you were in unbelief? You did not. This is the exercise of a soul renewed by grace, and brought to long for holiness. Remember it was not Saul the Pharisee, but Paul the Christian, who cried out, "O wretched man that I am! who shall deliver me from the body of this death?"

4. The soul, in many instances, suffers extreme pain in the present life. We have seen some persons in an agony of distress, on account of uncommon losses in business. What pain of mind do some persons endure in the anticipation of a distressing event! How great their anguish when their Isaac is cut down! With David they cry in bitterness of heart, "O Absalom, my son, my

son! would God I had died for thee, O Absalom, my son, my son !"

What agony of soul do sinners feel, when labouring under a guilty conscience. "While I suffer thy terrors," say they, "I am distracted." "A wounded spirit, who can bear?" This is the case especially with despairing sinners. Such was Judas, to whom life became a burden; hence he went and hanged himself.

Such was the awful condition of a young gentleman who had forsaken the principles of Christianity, and embraced the cause of infidelity. "When taken ill he found he had not shook off the expectations of another life. This made him throw himself upon a bed, and break out in these expressions: Whence this war in my breast? What argument now to assist me against matter of fact? Do I assert there is no hell, while I feel one in my own bosom? Am I certain there is no after-retribution when I feel a present judgment? Do I affirm my soul to be as mortal as my body, when this languishes, and that is vigorous as ever? O that any one could restore me to my ancient guard of piety and innocence: wretch that I am! whither shall I fly from this breast? what will become of me?"*

Such extreme anguish does the soul endure, in some instances, in the present life. What then may we suppose the finally impenitent will suf fer in the future state, where hope can never come?

5. Permit me to observe farther, as a matter of consciousness, that the soul can pass in an instant, in thought or idea, to the most distant

* Ryland's Cause of Infidelity ruined forever.