tant emanation from the first source of being, which, on account of its distance from the fountain of light, becomes opaque and inert, and whilst it remains in this state is the cause of evil; but being gradually refined, it will at length return to the fountain whence it flowed. This doctrine of emanation afterwards produced many fanciful opinions in theology."

This doctrine of emanation, was extensively believed among the heathen nations, and from it the doctrine of the soul's immortality seems to have originated. Herodotus asserts, that the Egyptians-" were the first people who taught this doctrine." Speaking of the Indians, Enfield says p. 56—“The human soul they represented as of divine original, because, with all the other Eastern nations, they conceived it to be a particle, or an emanation, of that intellectual fire, by which they believed the universe to be animated. Their doctrine of the return of the soul to God, which some have confounded with the Christian doctrine of the resurrection, seems to have meant nothing more, than that the soul, after being disengaged from the grosser material body, would be re-united to the fountain of all being, the soul of the world. It is an opinion still found among the Indians, and probably of very ancient date, that there is in nature a periodical restitution of all things; when, after the return of all derived beings to their source, they are again sent forth, and the whole course of things is renewed. Inferior divinities were doubtless, worshipped among them as emanations from the first spring of life."

The doctrine of the immortality of the soul, seems to have had one common origin among the heathen, and was communicated from one nation to another. On p. 121, 122, Enfield says "the human soul, Orpheus, after the Thracians and Egyptians, from whom he derived his philosophy, held to be immortal. Diodorus Siculus relates, that he was the first who taught

(that is among the Greeks) the doctrine of the future punishment of the wicked, and the future happiness of the good. That this doctrine, was commonly received among the followers of Orpheus, appears from the following anecdote. A priest of Orpheus, who was exceedingly poor and wretched, boasting to Philip of Macedon, that all who were admitted into the Orphic mysteries would be happy after death, Philip said to him, why then do you not immediately die, and put an end to your poverty and misery?'-The planets and the moon, Orpheus conceived to be habitable worlds, and the stars to be fiery bodies like the sun: he taught that they are animated by divinities; an opinion, which had been commonly received in the East, and which was afterwards adopted by the Pythagoreans, and other Grecian philosophers." Much more might be quoted from the same writer. But we have quoted enough, to show the origin of the doctrine, that the soul is immortal, and its extensive diffusion among the heathen nations. It was not however universally believed, for Aristotle, Dicearchus, Ocellus, and others denied it; and even Socrates, and other wise men among the heathen, doubted it. Besides, the speculations of the heathen were various about it. The strongest believers in this doctrine, derived little benefit from it, and for a good reason, it had no solid foundation. It originated in the speculations of men, who, "professing themselves to be wise had become fools."

5th, But it may be asked-is not the doctrine of the soul's immortality, revealed in the New Testament? No; for if it was taught there, it would be no revelation from God to the world, for it was a popular doctrine among the heathen nations, many centuries before the christian era. With more propriety it might be said, the heathen reveal this doctrine to God, than that God revealed it to them. Had the New Testament writers, believed the soul to be immortal, why did they never

speak of it as such? And why did they not alarm their hearers, as orthodox preachers do, describing the everlasting misery to which their precious immortal souls were exposed? But no such descriptions are to be found in the New Testament, notwithstanding such descriptions, would have accorded with the heathen popular opinions on the subject. But, though the heathen believed the soul immortal, and had hope of its living happy after death, the New Testament writers declared to them, they had "no hope," and were "without God in the world." Eph. ii. 12. 1 Thess. iv. 13. With little truth or propriety could they have said this, had they believed the soul immortal, and that men might hope for happiness after death on this ground. And with still less truth or propriety could Paul say, if Christ be not raised, they "who are fallen asleep in Christ are perished." If their souls were immortal, they never could have perished, had Christ slept for ever in the grave.

6th, But some will no doubt ask-may not future, yea, endless punishment still be maintained, if the immortality of the soul was abandoned? This we more than doubt, for future punishment depends on, and arose out of the doctrine of the immortality of the soul. Among the heathen, the first of these doctrines, could not exist without the last. Socrates and Plato, would have deemed the man insane, who taught future punishment, yet denied the doctrine of the soul's immortality; for like all the heathen they considered a resurrection from the dead incredible. How could any person be punished after death, if he did not live in a conscious state of existence, to be punished? Punishment after death, will in all probability be believed, so long as men think the doctrine of the soul's immortality true. The branch cannot wither, so long as this root exists to nourish it. But when it dies, the branch of course dies; and with it, all the bitter fruits it brings forth will be destroyed.

Is it said-may not men be punished after the resurrection from the dead? To this I answer,-if the bible teaches this, let us believe it. Let the passages, which are supposed to teach it, be carefully and candidly considered. But, after all the care and candor I can bring to this subject, I frankly confess, it is not in my power to find this doctrine taught in the Bible. It frequently speaks of the hope of the resurrection of the dead, but never of any man's fear of it. It teaches, the dead shall be raised incorruptible, but never teaches, that men will be sinners after this period. On the contrary, it says, they shall be equal unto the angels of God which are in heaven. But it does not say, any of them shall be equal unto the devils which are in hell. What the Bible does teach, let us believe. But what it does not say, permit me to leave for those, who desire to be wise above what is written.

THE END.