PAGE continually employed in this respect.-They shall be the reapers of saints in the last day—and their eternal LECTURE V. THE GIFT OF HEAVEN AND QUALIFICATIONS TO SECURE IT OF GOD.-Scripture authority.-He gives repentance, faith, the Bible, the ministry, the Holy Spirit, and all the Christian graces, and every influence THE VALUE OF THE SOUL. PART I. LECTURE I. SUBJECT: THE IMMORTALITY OF THE HUMAN SOUL. Gen. 2: 7,-And man became a living soul. MAN is a compound being of matter and spirit. And according to the word of God, his creator, "he is fearfully and wonderfully made." Indeed, aside from this Bible assertion, our natural senses bear irresistible testimony of the fact. A mere casual observation of the human system as a whole, convinces the reflecting mind that infinite design and skill were employed in forming man. And a close investigation of each part, and the adaptedness of the one to the other, cannot fail to convince the most sceptical that man is the "handiwork" of the Great Creator. If man, as a being, only possess the powers of material sensation, he might, with the brute, be merely capable of feeling, smelling, tasting, hearing, and seeing; and, like these, live unconscious of what he ought, or ought not, to do. He would be incapable of reasoning or being reasoned with on those great moral subjects which can only engage the attention of intelligences competent to choose the right and reject the wrong, and to realize the tendencies of virtue and vice. But while the brute is deficient in these particulars, man is the only earthly being that enjoys those qualities which we regard as rationally belonging to a soul or spirit. Hence, as a being superior to all others on earth, his Maker has given him universal dominion over the whole brute creation. Man, then, possesses a spirit which is invisible, living, immaterial, and immortal-which remembers, reasons, wills, and is conscious of favor or ill-desert -and is accountable to God the great lawgiver. Reason alone teaches us that man is not now in that state of perfection and purity which we might consistently expect he would be, were he directly the work of an infinitely wise, perfect, and good God. And as reason, or the light of nature, can only point out defects and show what ought not to be so, when opposed to long established customs, it cannot inform us of the origin or the wherefore of the evil. And as it is reasonable to suppose, that such a being, as we acknowledge God to be, would not let such intelligences as men are, remain in ignorance of what relates to their existence, their nature, &c. And, as the Bible is the very revelation which supplies us with all necessary information on this subject, we conclude that God is the author of this necessary and ample revelation. This fact being admittedand doubtless it is by the reader-we would add, that the Scriptures are decided and clear on the moral causes in man of the moral effects experienced by him. And they are no less plain in affirming that as the human body was formed of the dust of earth, which is matter, it was natural or material; and as his soul was united with the body, and thus consti tuted the one being man, which was imparted to him by the breath of God, who is a spirit, and the breath being spirit, the soul of man thus originated is spiritual. Divine Revelation further teaches us, that although the human body would always have lived as well as the soul, but for sin, yet, because of sin, it sickens, dies, and returns to its mother earth, while the soul returns to God who gave it, as the intelligent part of man. This fact is clearly taught, not only in various parts of the Scriptures, but especially in Eccles. 12: 7,-" Then shall the dust return to the earth, as it was, and the spirit shall return to God who gave it." See the whole chapter. It will doubtless be admitted by the candid that mind is not matter, and that matter can exist and be increased or diminished, or even be destroyed, without affecting mind separate from it. Well, if so, why cannot mind remain uninjured by the condition of matter with which it is associated, seeing they are separate substances. Evidences are before us constantly, that the powers of the mind are as vigorous in the midst of decaying bodies, while the organs of matter through which those powers are exhibited are fast declining, as when the subjects of disease were in perfect health. It is true, for want of general strength, mental vigor cannot continue so long in exercise, but still, for the time being, it is as great as when under the most favorable circumstances. There are some would-be wise men, who are ready to admit that man has a soul while he lives on earth, but, at the same time, they suppose that, at death, both soul and body become extinct. But against this hypothesis, Reason alone argues, that if there be a God, and if he have provided himself with spirits of intelligence who are subjects of his government on earth, by which he is glorified, He must naturally desire, and will have those subjects to govern in a future state, where that government is conducted more perfectly, and he can be better served. And Reason further argues that, as he has caused us to live here, he can and will cause us to live hereafter. The one is no more difficult than the other. Further, it is as reasonable to suppose a future existence for the soul, into which man, at a certain period, according to divine appointment, shall arise from death and the grave, as for birds or insects, by bursting the shell, their grave, enter a new world, furnished with such accommodations, and such a sphere of action, as are suitable to their new being. We have also reason to believe that it is the same Being who rules over man on earth, and his sleeping dust and living conscious spirit, as He that produces the resurrections of the various grain, which, being deposited in the earth, dies, and yet possesses that living principle which He employs as means to evive and bring it forth. The soul of man is immortal. It will always live. It is not subject to death or dissolution. This fact is argued, 1. From its immateriality.—It will be admitted by the honest and intelligent reader, that matter does not, originally or independently, possess life. If it had life without some foreign moving cause, we could easily conceive what sad results would follow. The mountains might be seen moving into the valleys or into the sea, or adding to their height; our dwellings, too, might render our resting-place as uncertain |