spoken, viz. a profession of christian faith, of godliness, of subjection to the commands and spirit of the Redeemer, and of the knowledge and love of God. As to any other profession of mere morality, or speculative faith, or sincerity of belief or conduct, the gospel of Christ knows nothing of it. That gospel teaches us that there is "one Lord, one faith, and one baptism ;" and this one faith it requires us to profess. And as to sincerity, we read of no other but godly sincerity; and this also ought to be included in our profession. And no other kind of profession does the gospel teach, as that which as christians we are bound to make.

3. We may also hence be impressed with the very solemn profession that we have made, and the sacred obligations with which we have bound ourselves to God and his service. In making that christian profession, which all of us who are members of the church of Christ have made, we have professed the one faith of the gospel; that is, that we believe the Lord Jesus Christ to be the only and an all-sufficient Savior, and that we come to him, trusting in, and relying on him as such, renouncing our own righteousness, and despairing of any acceptance with God on account of it. We have professed to be the disciples and followers of the meek and lowly Jesus, ever striving to cherish his spirit, and to imitate his example. We have made a profession of godliness, that is, of true piety and real holiness; and of subjection to the gospel, that is, that we submit to the method of salvation which is therein proposed, and cordially and practically comply with the terms of it. We have professed to be in the light, to know God, to love him, to abide in him, and to have fellowship with him. Such is the solemn profession which we have made, before God and angels and men. May the Holy Spirit enable us to be faithful to it, so that we may ever "walk worthy of the vocation wherewith we are called."

4. Let us then all seriously and candidly inquire, whether we have continued in, and lived up to this our high profession. Most naturally does our subject lead us to inquire into our state and character, and particularly whether we have hitherto held fast our christian profession. Let me even lead your thoughts further back, and inquire with what views it was that you at first made this profession. Did you, in doing it, act understandingly, knowing the full import of the solemn transaction, and of all that was said and implied in it? Did you enter upon it in the fear of God, and with a full sense of its solemnity resting on your soul? And if so, how have you conducted since? Have you lived as becomes those who profess godliness? It becomes those who profess godliness to practice it, and to live in its practice from day

to day. And such is the nature of real godliness that they who profess, will practice it; and whosoever does not practice it, is a stranger to it. Further, have you lived and conducted as becomes those who profess to be subject to the gospel, and to believe on the Lord Jesus Christ? Do you show that the spirit of the gospel, the same spirit that was in Christ, is also in your hearts? Do you obey the laws of Christ, and the rules and precepts of the gospel? Do you show, by your lives and conduct, that you indeed love God supremely, and that you have fellowship with him? This is what you have professed; and if you have lived and conducted accordingly, you have hitherto held fast your profession. But if not, then you have, at least practically, denied and betrayed the cause which you have professed to espouse and maintain; and erelong you are to answer for it to him whom you have mocked by your professions. But however it may have been with you hitherto, be entreated,

5. Now to comply with the exhortation of the apostle in the text. Be exhorted to hold fast your profession, and to live according to it. And as motives to this, consider,

(1) That unless you do this, you have no evidence that you are the disciples of Christ. Defect in this one point is enough to counterbalance all other evidences. Without it you have no sufficient evidence of discipleship, either to your own minds, or to the view of others. 1 John 2: 3—5, " And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected; hereby know we that we are in him." How full and explicit is all this, and that both negatively and positively! He that keepeth not the commandments of Christ does not know him, and can have no evidence that he does. And on the other hand, he who does keep his commandments, does know, and has evidence that he knows, and loves, and is in him.

(2) As another motive, consider that unless you live up to your profession, you will deeply dishonor it. This is the way that the christian profession is come into so much contempt in the eyes of the world, that many who bear the christian name do not live up to their profession. If they would but do this, and if all christians would do it, that profession would be honorable in the esteem even of a sinful world. But when so many profess one thing, and do and practise quite the reverse, the men of the world, and even the candid and honest among them, are stumbled and confounded, and perhaps led to doubt the reality of religion,

and to be careless as to seeking it for themselves. And while this is the sad result with even the candid and honest, the profane and malicious will indulge themselves in open ridicule and contempt. And thus Christ and his holy religion are reproached and dishonored. Beware then, my brethren, lest by living unworthily of your profession, and thus "breaking the law," you dishonor God, and so cause " his name and doctrine to be blasphemed." "It must needs be that offences come, but woe to that man by whom the offence cometh." Let none, then, "put a stumbling block, or an occasion to fall," in the way of his brother, or of those without; but let your conversation be such, that those who would otherwise "speak against you as evil doers," seeing your good works, may be led to "glorify God in the day of visitation." Evermore," watch and pray that you enter not into temptation;" that you may "adorn the doctrine of God your Savior in all things;" that "your light may so shine before men, that they may see your good works and glorify your father who is in heaven." Let all professors do this, and then will the church look forth as the morning, "fair as the moon, clear as the sun, and terrible as an army with banners."

26*

SERMON XIX.

THE SOUL'S IMMORTALITY, AND FUTURE RETRIBUTION.*

2 TIMOTHY 1: 10.—Who hath abolished death, and hath brought life and immortality to light through the gospel.

THIS Lecture was designed not only to exhibit positive arguments in favor of Christianity, but to refute the objections and doctrines of infidelity. In a controversy like this, it is not best to be always on the defensive. It is often useful to act on the of fensive; to make attack; and like Hannibal, who succeeded best in Italy, to carry the war into the heart of the enemy's country. Deists oppose not only revelation in general, but the several most important doctrines of it; particularly the doctrine of a future state of rewards and punishments. This doctrine, as represented in the scriptures, is one main cause of infidelity. If there be a future state, infidels are afraid for the consequences. They are conscious of their own impiety and immorality, or at least of their neglect of true virtue and religion; and therefore if there be a future state of rewards and punishments, they expect that punishment will be their portion. The prospect of this is dreadful; and therefore they search for arguments against the reality of such a state. They see clearly that such a state is taught in the scriptures, and therefore they reject them, and console themselves in infidelity, apprehending that there is no evidence of a future state but that which the scriptures afford. It will, then, be advantageous to the cause of christianity, if it can be shown that the infidel has no such ground of consolation; that the light of nature teaches a future state of rewards and punishments; and that no man has any well-founded motive of this kind to reject revelation. This I shall endeavor to show, by offering the arguments which the light of nature affords in favor of the immortality of the soul, and a future state of rewards and punishments.

* Preached at the Lecture instituted by the General Association, on the day before the Commencement at Yale College, New Haven, Conn. Sept.

1795.

These arguments will be drawn, 1. From the soul's immateriality; and 2. From several moral considerations. And,

I. The soul is an immaterial substance, and therefore naturally immortal. ;

That is, it is not capable of destruction by a dissolution of its parts, as all material bodies are. I acknowledge that this consideration is not decisive in favor of the real and actual immortality of the soul. Yet all opposers of its immortality, oppose also its immateriality, and thus show that they consider its immateriality as an obstacle in their way which it concerns them to remove. As they assert the soul to be a material substance, it seems proper, 1. To consider their ideas of matter and of the soul; 2. To examine their arguments to disprove the soul's immateriality; and 3. To show by positive arguments that the soul is immaterial.

1. I shall briefly consider their ideas of matter, and of the human soul. It is not strange that on these subjects they should differ among themselves; and it is not worth while to follow, or even to relate the opinions of all the opposers of the soul's immateriality. It will be sufficient, if I consider that, which in modern times is the most noted, and perhaps has been the most labored, and supported by the most learned arguments.

Matter is defined by a late writer, "to be an extended substance possessed of certain powers of attraction and repulsion ;" ."* and it is said, "take away attraction and repulsion and matter vanishes," p. 245. Solidity and impenetrability is denied to belong to matter, and it is said that it is "a compages of centres of attraction and repulsion." Therefore it is held that matter thinks, reflects, reasons, etc.; and as it is said to consist of mere centres of attraction and repulsion, these centres, void of all solidity, must think, and reason, etc. Matter, as just now observed, is said to be an extended substance; and a compact body is defined to be a compages of centres of attraction and repulsion. At the same time, however, it is held that a single one of these centres is indivisible, and does not occupy any portion of space, p. 249, etc. If so, then any number of these centres, or any compages of them, can occupy no space. They may, indeed, define or mark out a certain portion of space. But this portion, defined by these centres or points, is no more a substance than any other part of space, or than space in general. How, then, can matter be called an extended substance? It is said that matter possesses certain powers of attraction and repulsion. Now what possesses these powers? Nothing solid or extended; but an unextended centre or mathematical point, or at most a compages of these

* Correspondence between Price and Priestly, pp. 16 and 6.