CHAPTER V.

THE PERSONALITY OF MAN-A FUTURE LIFE.

EXT in importance to the great truth of the existence o

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God, is the true nature of man. All of us are deeply interested in the question, whether, in addition to our bodily organisation, so complex and so wonderfully adapted to the purposes of our earthly life, we possess a mind--a spirit-which is capable of conscious existence when the body dies, and whether such an existence does indeed await us.

In entering upon these inquiries, apart from the discoveries of revelation, we have first to ponder carefully the powers of the human mind. Of these our own consciousness assures us; while our observation of other men, and our study of the records of history, may illustrate the lofty attainments of which the human mind is capable, and the resources which it may command. Now it must be obvious that we not only have certain sensations and certain instinctive tendencies in common with the inferior animals, but we can think, reflect, and reason. To some extent, perhaps, some of the more sagacious of the living creatures around us can do this; but man can pursue lengthened trains of thought, can recall and reason upon the events of former ages, handed down in writing; and thus successive generations of men can enjoy the advantage of the culture, discoveries, and attainments of those that have preceded them. Then, again, the human mind is capable of deep, pure, and ennobling affections. We are often touched with the affection evinced by some of the inferior animals towards their young; but this affection seems to be connected with animal instincts and certain physical states; and as time elapses, and the physical state changes, the affection disappears, and in some

instances is even changed to aversion. But the human mind is capable of life-long attachments, and those attachments pure and unselfish. So, too, it is capable of devotion. It may rise not only to the knowledge of God,-though that knowledge must ever be partial and imperfect, but to a reverent, confiding, submissive love to Him, and may consciously devote life to the accomplishment of His purposes, and the showing forth of His glory.

But, especially, the human mind is possessed of will. It can decide between different courses of action suggested to it; it can consciously put forth its powers in one direction or another; and it can influence, to some extent, the state of things around. By a simple act of will, calling into exercise and directing its physical energies, or by means of speech influencing the actions of others, the mind can exert a force which may modify or alter the course of events.

Now when we thoughtfully contemplate the powers of the human mind, we can scarcely suppose that they belong to mere matter, that they are the result of material organisation, however exquisite and refined. We may refer especially to the power of will. If matter may be said to act at all, it acts according to certain laws, certain fixed and definite modes. Let us think, for a moment, of the action of those organs of the human body which are not under the control of the will. The heart, for instance, beats according to the laws impressed on it, and is incapable of controlling or modifying its own operation. But the human mind can exercise such a control over its own working. It can concentrate its attention on a given subject, or turn away from that subject; it can put forth its powers of thought with intensity or with remissness; and it can choose between different courses of action. The selfconscious, self-determining mind of man clearly possesses qualities and powers which cannot attach to mere matter.

There is another consideration which seems conclusively to show that man possesses an immaterial principle—a spirit— which, though now it uses the physical organisation as its medium of perception and action, is yet, in its own nature,

distinct from it. It is now established, as an indisputable fact, that the body is undergoing continual change; so that, after the lapse of several years, it does not retain any of the substance of which it consisted at the commencement of the period. But the mind remains the same. Our own consciousness assures us of its identity; and it is as impossible for an individual to doubt that he is the same person who in childhood and youth performed certain actions and cherished certain affections, the traces of which are still left on the memory, as it is for him to doubt the fact of his existence.

Man, then, is possessed of personality in the strict and proper sense; while the moral character which, as we have seen, belongs to his principles and actions stamps upon his nature an unspeakable value and importance.

And this points us to a future life. It cannot, indeed, be absolutely inferred from the immateriality of the human mind, that it must necessarily survive the stroke which terminates its connection with the body; but that consideration affords a strong presumption that it will do so. And when we connect with this the fact that we are moral agents, and are living under a moral constitution the leading feature of which is retribution, for the warnings and premonitions of conscience assure us that retribution awaits us,―our thoughts are naturally carried forward to a future state. Here the awards of this moral constitution are imperfect and partial. Some great

criminals escape detection, and some who have outraged the dearest interests of their fellow-men live in ease and Inxury; while others who have pursued a course of self-denying benevolence are permitted outwardly to suffer, though the consciousness of well-doing tends to bring repose and satisfaction to their minds. But there is that within us which inspires the conviction that the awards of this moral constitution will ultimately correspond perfectly to the character and conduct of men; and as we devoutly recognise HIM who has established it, and who presides over it, we cannot but believe that He 'will render to every man according to his works.'

CHAPTER VI.

THE IMPERFECTIONS OF NATURAL THEOLOGY.

HE conclusions to which we have been led by the reasonings

of the preceding Chapters are of vital interest to every human being. Apart from the explicit teaching of revelation, we have seen sufficient grounds for inferring the existence of God, the personality of man, a system of moral government under which man is placed, and a future life of rewards and punishments.

But while the conclusions of Natural Theology are of great value, they are necessarily imperfect and defective. Difficulties and perplexities meet us on every hand; and the deepest anxieties of the human spirit-those arising from the consciousness of guilt-are not relieved by anything which nature suggests. To some of the imperfections of Natural Theology our attention must now be directed.

The character of God must be a subject of intense interest to every one that is assured of His existence and His government of man. The universe around us, the structure of our own bodies, and the faculties of our minds sufficiently evince His power, His wisdom, and His infinite resources; while the actings of conscience show us that He who has formed the mind, and who presides over the moral constitution under which we are placed, loves that which is right, and is opposed to everything that is wrong in character and conduct. Still further, in the constitution of nature there are so many indications of benevolent intention, so many arrangements obviously designed to minister to the enjoyment of sentient

beings, and especially to the happiness of man, that we are justified in attributing to the Author of nature the attribute of goodness. But then, on the other hand, we are met by the facts of pain, and disease, and death; while the prevalence of moral evil is calculated to fill the thoughtful mind with gloom and sadness. Revelation only can solve the mysteries which surround us, and present to us both the goodness and the holiness of God in a clear and affecting light.

Again, while some leading duties devolving upon us are suggested by the considerations which Natural Theology supplies, these considerations do not suffice to unfold to us the whole scheme of duty, as resulting from all the relations in which we stand to God and to each other. Conscience tells us of our obligation to do that which is right: under its actings we feel that we ought to cherish certain feelings and to perform certain actions, as well as to resist other feelings and abstain from other actions. But conscience needs to be trained and educated in order to the formation of anything approaching to a perfect human character. Our duty to God cannot be fully apprehended unless we understand His character, know the several relations in which we stand to Him, and are acquainted with the nature of the worship which He approves. The duties which result from the manifold relations which human society embraces need also to be clearly set forth. Conscience affirms the general principle that we should be just to our fellow-men, and that while malignity in all its manifestations is wrong, benevolence is right and lovely. But the application of these and kindred principles to all the relations and circumstances of human life requires ample moral teaching, and that teaching distinct and authoritative.

Still further, there are many questions of deep interest as to the Divine government of our world on which Natural Theology sheds only a dim and imperfect light. Does God indeed care for individual men with a Father's care and love? Is He accessible in prayer? Will He interpose to succour and bless those who put their trust in Him, and who seek to