a

consider as such? In short, the difficulty recurs in the same manner as the somewhat similar questions which are involved by Plato's notion of an anamnesis, so long as it is conceived (not, as we would understand it, as a recollection of eternity, but) quite literally as that of a former state of things." This, the eternal nature of the soul, is the point for consideration. How far the arguments of Socrates support the doctrine of immortality, it is immaterial here to inquire; for it is not upon one nor upon all the reasons adduced by him that I am disposed to rest my belief. It is neither my intention to enter into the disquisition of the schools, nor to examine the arguments brought forward with masterly ability by the divines of our own Church, relative to the immortality of the soul. We will alike abstain from considering the logical reasoning of Plato, and the depth of thought that breathes in the "Analogy" of Butler; but, choosing that which cannot fail as the light to guide us on our way, we will rest confidingly in that inspiration which has been vouchsafed to us in revelation. Here, then, we are taught the immortality of the soul.

a Schlegel, p. 422.

ETERNITY OF THE SOUL.

We have already dwelt upon the consideration of Eternity and of the Immaterial, and have throughout our reflections sought in Scripture for information. But upon those results to which we have attained by the use of reasoning power alone, no light has been thrown from any other than from human source; so that, although the further conclusions to which they are about to lead us may at the first glance appear startling, yet, as they are not fully revealed to us in Holy Writ, but have been left unexplained in order to induce the exercise and improvement of our mental faculties, we must necessarily appeal to their assistance if we would obtain a clearer knowledge of those things "which the angels desire to look into."

Let us, then, make use of the knowledge thus acquired, in connection with that which we obtain from Scripture:

That duration which is without end is now, and is without beginning:

The human soul endures without end:

Therefore, the human soul is now, and is without beginning.

Eternity is an essential attribute of the imma

terial:

The human soul is immaterial:

Therefore, the human soul is eternal.

b

"The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life." a "So God created man in His own image; in the image of God created He him." "The Spirit of God hath made me, and the breath of the Almighty hath given me life." Since by the "breath of life" we must understand the gift of the "Holy Spirit," by possession of which Adam was made in the spiritual likeness of his Creator, it is clear that Being which is spiritual and eternal is a part of his Being; and hence we cannot but draw the conclusion, that he also is spiritual and eternal.

"Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh and

a Lives in the original (see D'Oyley and Mant), and thus beautifully in harmony with the expression, "Let us make man in our image, after our likeness."

b Job, xxxiii. 4.

a

in his spirit." Since we believe in the eternal existence of the human soul of Christ', that it is without beginning and without end, so must we likewise believe in the eternity of that soul which dwells within this our body.

с

. It is possible that some may object to a belief in the eternity of the soul, upon the ground that it denies in effect that a soul can at this moment be created, and thus limits the power of Omni

a Art. 15.

b That the existence of our Saviour is entirely independent of his manifestation upon earth is evident from Scripture. See John, iii. 13., vi. 50. &c., viii. 58., xvii.; 1 John, i. 1. 4.; and other passages. "Dr. Watts supposes that the doctrine of the pre-existence of the soul of Christ explains dark and difficult parts of Scripture, and discovers many beauties and proprieties of expression in the Word of God, which, on any other plan, lie unobserved. For instance, in Col. i. 15. &c. Christ is described as the image of the invisible God, the first-born of every creature. His being the image of the invisible God cannot refer merely to his divine nature, for that is invisible in the Son as in the Father: therefore it seems to refer to his pre-existent soul in union with the Godhead. Again, when man is said to be created in the image of God (Gen. i. 2.), it may refer to the God-Man, to Christ in his pre-existent state. God says, Let us make man in our image, after our likeness. The word is redoubled, perhaps to intimate that Adam was made in the likeness of the human soul of Christ [as to duration], as well as that he bore something of the image and resemblance of the Divine nature."

See Note B.

potence. But this limit is similar to that which all believe to be true when it is stated that Omnipotence cannot err, and that even with Him it is impossible that the same thing should be and not be at the same time. We know that He is of purer eyes than to behold iniquity, and we cannot believe in a power which could now create in time that which is in existence, or destroy in time that which is not yet created. Omnipotence is limited when its exercise would necessarily involve a contradiction. We believe from Scripture in the eternity of Satan, and we believe that Omnipotence does not create evil. We believe that a soul which is "evil" and "desperately wicked" cannot now be created in time, because we believe that every soul is without end, and that therefore all must now be in existence; that such duration is in accordance with the laws of Being, and that it is consequently in accordance with the designs of Him who made those laws.

From revelation we learn that the soul is immortal; and thence, by the application of reason, we have reached the conclusion that it is therefore eternal. If it be not eternal, there must arise that question which has perplexed