Solomon, the wisest of men, who not only wrote "as he was moved by the Holy Ghost," but at a period long anterior to any of the sophists of the Sadducean school, here plainly declares his conviction, that man's nature consists of two distinct principles, - spirit, and matter,―soul, and body: and that when its vital functions are terminated, the body (originally "formed of the dust of the ground," and therefore corruptible) shall "return to the earth as it was," and moulder into its primitive dust;while the soul, being an immortal, as well as an immaterial principle, infused immediately by God himself, into the creature he had made "in his own image," shall not perish with its earthly tabernacle, but "return unto Him who gave it." And it were to be hoped, that in an age so distinguished as the present, for anxious enquiries after the truth,—for holy zeal in the diffusion of that knowledge, which alone "maketh wise unto salvation," and for works of learning and piety, illustrative of the truths and doctrines of revelation, as far at least, as by the Holy Spirit's teaching, man is permitted to search into "the deep things of God;"--it were I say, much to be hoped, that in this, our day, men could scarcely be found, so wilfully blind, as to grope in midday as in the night,-to go on still "in darkness and the shadow of death," when "life and immortality are clearly brought to light by the

Gospel." Yet, that such is, alas! the fatal perverseness of many of our fellow mortals, witness the avidity with which infatuated thousands drink deep of the poisoned cup of infidelity, presented perhaps, in some attractive form, but too surely sapping the very vitals of Christianity, and leaving its hapless victims, "of all men most miserable,' "without hope, and without

God in the world."

And do we ask, brethren, "how can these things be?" The answer is to be found, in “ an evil heart of unbelief." Yes: the root and source of infidelity, is, the corruption, and pride, and self-deception of men ;-who, "wise in their own eyes, and prudent in their own sight," refuse to "receive with meekness the engrafted word, which is able to save their souls ;" but, "having their understanding darkened," by the influence of the Prince of darkness,-and " being alienated from the life of God"- that noble principle of vital religion, to which they are wholly strangers, "through the ignorance that is in them, because of the blindness of their hearts;❞—are -are "given up to strong delusions, that they believe a lie:" and while they reject the Word of the Lord," they listen with eagerness to the pernicious doctrines of those "false teachers," who shall assuredly "bring upon

themselves and their deluded followers, swift destruction."

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The light of the blessed Gospel shines indeed around and about these unhappy men; but alas! it is not in them: and why? Because they are not "renewed in the spirit of their mind." They have never prayed with sincerity, that God the Holy Ghost would purify their corrupt hearts, enlighten their benighted understanding, and guide them unto all truth :-and thus, to them "the things of God are foolishness, neither can they know them, because they are spiritually discerned." But O! brethren, "be not ye likeminded with them." Rather let us all, cast aside every weight of sin, and doubt, and error, that impedes our Zion-ward course ;--and coming at once "unto Jesus, the author and finisher of our faith," earnestly pray that our "hearts may be established with his grace;"-that grace, which can alone enable us so to receive all the doctrines of revelation, ("not as the word of men, but as being in truth the word of God,") that they may effectually, or rather efficaciously, work in us, and produce in each, and all of us, such a happy change of heart and life, as abundantly to attest that we are indeed "taught of God."

But, to return to our text: should there be any here, who can for a moment doubt the sense in which Solomon used these words," the spirit shall return unto God who gave it,"-I would refer such persons to the third chapter of the same inspired book, (Ecclesiastes) where,

the wise king, introducing a contrary hypothesis, obviously to shew its utter vanity and absurdity, advances sentiments, similar to those which many ages afterwards, became the distinguishing tenets of the Epicurean sect: namely, "that a man hath no pre-eminence above a beast." For, "who (says the objector) knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? Wherefore I perceive that there is nothing better than that a man should rejoice in his own works; for that is his portion for who shall bring him to see what shall be after him?" Wherefore, let us eat and drink, for to-morrow we die." And, is not this, brethren, precisely the creed of the ancient Epicurean, and of the modern Infidel? "There is no difference (say they) between the spirit of a man and a brute;-both perish together with the body. Therefore, the wisest course we can adopt, is, to let pleasure be the great object of our existence, and freely to enjoy the present hour, without looking to any reversionary state of happiness. As for the immortality of the soul, who shall demonstrate that problem? We know that as a beast dieth, so dieth a man: and who can discern any precise mark of distinction between them?-any decided character, to prove, that the spirit of the one goes upward, to the regions of immortal beings; while that of the other goes downward to the earth, and shares

the fate of the body?' But, O! wretched scoffers and revilers! your impious words are indeed "vanity;" and, (without timely repentance) ye shall find, to your eternal confusion, that they will end in "vexation of spirit." Ye may "rejoice in your youth, and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes: but know, that for all those things, God will bring you into judgment:"-yea, He "shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil."

O! let me beseech you then, in Christ's name, "be ye wise in time:" "abide not another moment in unbelief," lest ye be broken off as a dead branch, withered, and fit only to be burned: but, with hearty contrition and self-abasement, turn ye to the Lord, cast yourselves wholly on his boundless mercy, and long suffering, and He who is alone "mighty to save," will graft you in again to "the true vine," even Christ, and ye shall even now, be so entirely united to Him by faith, as to draw from the stores of his abundant fulness, "wisdom, and righteousness, and sanctification, and redemption.'

"be not high

To you, to all, I would say, minded but fear." Fear to refuse the voice of "Him that speaketh from heaven;"—fear to reject the truths of Holy Writ: but carefully treasure them, each one of you, "in thine heart, and talk