ways under the necessity of contending with the Oracles of God. But the principle under consideration, is further confirmed by the Great Teacher of men, in these solemn questions, namely: "What is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul ?" Matth. 16. 26. Possessing an immortal spirit, is the glory of man; it is that which gives him pre-eminence over all the other creatures on this globe. On this calculation, he may claim a kindred with the skies, as well as with the earth on which he treads; he may be considered as an incarnate angel. This glorious truth may truly excite man to respect himself, by acting at all times in conformity to the dignity of his nature. This magnanimity is perfectly compatible with exercising that humility required in the word of God.

2. If it has been proved that man has an immaterial and immortal soul, we may conclude that it is a doctrine whose practical tendency must be excellent. The whole divine system is "according to godliness;" but every capital error in theology, has a demoralizing tendency. But some, whose sentiments are heretical to a high degree, may be so much under the influence of other motives, as to pass through life with great external regularity; while some, who advocate sound doctrine, may "hold the truth in unrighteousness." These peculiar cases do not settle the practical effects of any scheme of theology. The question to be settled, is, What effect a system has on those who embrace it, in a general view? The doctrine of mere materiality, must have a destructive effect on the great mass of mankind, if it were universally believed. On that plan, men would have nothing to hope for, nor to fear, between death and the resurrection. All must lie in the grave, in an equally unconscious peace!

But when all the sacred passages are so construed as to

mean nothing which relate to the immortality of the soul -happiness and misery in a separate state-to entertain some doubt of those which speak of a resurrection, will be both easy and natural. The adoption of one error paves the way for further advances; and the end of the race is generally complete infidelity. The doctrine in question must give man such a low idea of his own nature and origin-such faint conceptions of a future responsibility, as greatly to check his ambition in the cultivation of his mind, and the correction of his manners.

We acknowledge, that some may be greatly refined in their intellectual powers, and very circumspect in their lives, with a full belief in the entire materiality of man; but the scheme itself is by no means calculated to produce such an effect. Its advocates universally discard the doctrine of eternal punishment; and, in general, they do not admit of any misery after death. Of course, all that is to be feared beyond the present life, for sin, is annihilation. This cannot be a very appalling consideration to those who are wholly opposed to holiness and heaven. As "the carnal mind is enmity against God," to dwell forever in his presence, and to partake in the employment of holy beings, could not be a very pleasant anticipation. When sinners wish for heaven, it is because they think it is a place of happiness. They do not seem to consider their want of relish for that felicity, and, in fact, great aversion to it. They are greatly deceived in respect to themselves; for if they were in heaven, with an unrenewed heart, they would wish for an immediate dismission. As they cannot understandingly desire heaven-as they cannot always continue here-as hell is undesirable in a high degreeannihilation must be a consolation instead of a terror. has been uniformly observed, that the doctrine of materialism has, in general, cut off all anxiety about religion,

It

and induced its votaries to pursue, without fear, the course of this world. Their own writers have always been compelled to acknowledge the great indifference of that denomination to practical religion. This has been clearly shown in the Sermons on Gal. 4. 17; and those who wish for further information on the subject, are referred to Dr. Fuller's letters on "the Calvinistic and Socinian systems compared." That system which is commonly called Orthodoxy, has always had the most powerful effect on the hearts and lives of men. In that, the immortality of the soul is admitted, and its entrance into happiness or misery immediately after death. It was with these things in view, that "Felix trembled ;" and they have a similar effect on many sinners now. In every congregation where the Trinitarian system is faithfully preached, some good effects of it clearly appear. "It is the power of God unto salvation," to thousands of mankind; while the opposite scheme is obviously leaving its adherents "in the region and shadow of death," and has actually done so through all time. These conclusions are drawn from the divine testimony, and the experience of ages. I appeal to your conscience and observation, my hearers, for the truth of these remarks. In hearing of the soul's immortality, and the responsibility of men to God, you find it very difficult to sit as unconcerned spectators. You have found it, undoubtedly, at many times, to be a powerful check on your depraved inclination-preventing you from unlawful indulgences. So far the effect has been excellent. The preaching of this system has been the means of bringing some of you to the knowledge of God; and we hope that it will, instrumentally, effect the salvation of many more in this congregation. "The word of God is quick and powerful, and sharper than any two-edged sword," when it is accompanied by the gracious operations of the Spirit.

We may appear with confidence, therefore, in the defence of this system; glorying in its practical tendency-in its eternal consequences; for it leads to heaven-to the pre

sence of God.

3. If we possess an immortal soul, capable of existing in and separate from the body, then we may conclude, that opposition to the doctrine, is taking a criminal and dangerous stand. It is criminal, because there is no possibility of maintaining the ground without a departure from the letter and spirit of the Scriptures. The point in question, is as clearly settled there as the being of a God. It is not easy to see how it could have been stated with any greater clearnesss, than it is, in the Book of inspiration. In renouncing the belief of it, we must consider our own philosophy as being absolutely correct, and the only proper standard of decision in matters of this nature. But if philosophy must decide the momentous question, its voice is more against the resurrection of the body, than the immortality of the soul. Dr. Priestley has not, indeed, decided against that, but others have, whose acquisitions and pretensions have not been inferior to his. When the learned Greeks heard St. Paul preach on the resurrection of the dead, in the city of Athens, they treated the doctrine with the highest contempt. The language of human reason on this case, in all ages, has been, "How are the dead raised up ? and with what bodies do they come ?" These questions can no more be answered on the ground of reason, than the immateriality and immortality of the soul. In fact, philosophy has much to say on these points, but nothing in behalf of the resurrection. The difference is precisely this; reason and Scripture combine, in teaching that the soul is distinct from the body-incorporeal in its essence, and eternal in its duration; but the resurrection of the body, rests entirely on the testimony of the Bible. To

believe the latter and reject the former, is, therefore, not judging with, but against evidence.

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In reasoning in favor of the materiality and consequent mortality of the soul, we must oppose a multitude of preeminent philosophers, as well as writers inspired by the Holy Ghost. On such accounts, we are warranted to decide against the material system. It requires the "magnanimity" of a Priestley, to think for a moment, of appearing in its defence, When he ventured to call what Moses says about the creation, "a lame account," the Anti-Trinitarian reviewers pronounced him a magnanimous writer, It is very "magnanimous," indeed, to take a stand against the Heavens! But we are not ashamed to say, that we dare not take such an elevated position. On the supposition that the material scheme is false, the crime of appearing in its defence is obvious. It is taking from the word of God. The crime of doing this is so great, that the LORD saith, that He shall take away the part of such an one from "the Book of life, and out of the holy city, and from the things which are written in this Book." Rev. 22. 19.

An avowal of the principle in question, is no less than doubting the knowledge and veracity of the Holy One of Israel-the God of the whole earth! If it is impossible that soul and body should be so united as to form one complex person; or that the spirit should exist independently of the body; then we must think that God does not know these things; or, that he has not adhered to the truth; for they are certainly contained in His word. To say, that the passages which mention these things, are either insertions or mistranslations, is a miserable retreat; for after criticising the Scriptures in the closest manner, that it can be fairly done, there will be abundant evidence left to support the soul's immortality,