as he reads the title of this homily which we pen, just as the night of one year is about breaking into the dawn of another.

Albeit, contrary though it may seem to our common ideas and feelings, a little thinking on the subject will convince us, that the power of time is seeming, rather than real; and that there are high and practical senses in which it may be regarded as impotent. Exactly the reverse of what Bacon predicated of "fame," is true of time. "Fame," said the philosopher, "is like a river that beareth up things light and swollen, and drowns things weighty and solid." We hope to show, that time is like a river that beareth up things weighty and solid, and drowns things light and swollen.

"That which hath been is now." Time has not done much, notwithstanding all; "for that which hath been is now." This language will apply

I. TO ALL THE ELEMENTS OF MATERIAL EXISTENCE. The forms of the material world are constantly changing. Whole islands emerge from the ocean, whilst broad acres once tilled by busy man are entombed beneath its waves. The herbs, and flowers, and trees, of the plantal realm, and the million tribes of air, and earth, and sea, belonging to the animal dominion, have changed many a thousand times since the days of Noah, and are changing every hour. But the elements of which the first types of all were formed are the same.—Elementally, "That which hath been is now"; the forms only are new, the materials are old. God makes the same atoms serve the purpose of many species; yes, and of many generations too. The dust beneath our feet has often moved with life and will throb with life again. The raw materials, out of which the principle of life constructs its organs and weaves its garments from age to age, are always here. The stuff of which the visible universe is made is indestructible, says the physical philosopher; "nothing can be put to it, nor anything taken from it." Could you burn up the globe, or dissolve the stars, you would neither

increase nor diminish ought of the substance of things. Time through all its mighty revolutions, cannot destroy an atom.

II. TO ALL THE SPIRITS OF MANKIND. Argument, we think, is not wanting to prove that all the human souls that ever have "been, are now." On what do I base the conviction, that all the souls that ever have lived, are living still? Is it, first, on the immateriality of the soul? As I know nothing of the essence of matter or mind, the word "immaterial" has no meaning to me, and, therefore, how can I logically predicate anything concerning it? Is it, secondly, on the wonderful things which the human mind has achieved? I have heard the magnificent deeds of man's genius enumerated as evidence of its immortality. I have heard it asked, "Can it be supposed that the genius displayed in ancient buildings and breathed in ancient sculpture-the intellect that has weighed the mountains and measured the stars, grasped the architypal ideas of this wondrous universe, and subordinated the mightiest forces to its ends-the soul that has struck such notes from the harp of poetry, as have thrilled the heart of successive ages?" I have heard it asked, I say, "Could less than souls immortal thus have done?" As poetry I feel the force of this, but as an argument for the soul's immortality, it is worth nothing to me, unless it could be proved that all things are immortal that produce a lasting influence. But if there be truth in science, there is not a tiny insect whose fluttering wing will not send its vibrating influence through all the realms of matter.

Is it, thirdly, its desire for another life? No! For, let it be assumed that mankind have an instinctive longing for a future state, I see not how this can be an argument for such a state, unless it could be proved that all men's native desires are now realised; which is by no means the fact. Do not all men desire wealth, power and happiness? But are not millions poor, degraded, and unhappy? Is it, fourthly, on the capabilities of the soul for doing what, here, it has no opportunity to effect? I believe, indeed, that no souls

are fully developed here—that those who have reached the highest stage of growth and progress depart with unnumbered germs of power, which the influences of time have scarcely quickened into life. But then, a few years or centuries in the future state may be sufficient to exhaust every power; and those souls, therefore, who left this scene thousands of years ago, may have worn themselves out long ere this. Is it, fifthly, on the moral discrepancies of this state? I grant, indeed, that on the supposition, that there is no hereafter, the apparent disorders of the human world seem to reflect much, not only upon the goodness, but even the justice of God; and that it is only in the belief of a hereafter that the divine character appears to me in an aspect suited to enlist my confidence and awaken my love. But then, may not a certain limited period in the after-life be sufficient for the rectification of all this? May not the evils connected with the antediluvian, patriarchal, apostolic, ages, have been adjusted, long before this, and consequently, all the souls of these generations have gone out? Is it, sixthly, on the constitutional immortality of the soul? Some religious writers speak of the soul's immortality as a necessity of its nature. We confess our inability to understand such language. To us, the "necessary existence" of any creature is a flagrant absurdity. There is but one necessary existent in the universe; and all other existences are dependent entirely upon His will. He may will the strongest natures out of being in a moment. On what then, do I base my conviction, that all the human souls that ever have lived, are living now, and will live for ever? Purely on the testimony of Christ and his apostles. case there is but one way of knowing how long any creature is to live; and that is by ascertaining what is the will of the necessary existing one in relation to him. If he has willed that man shall live a year- however constitutionally strong— he shall live a year and no more; or if he has willed that he shall live for ever-however constitutionally weak-he shall live for ever. To know the limits of any being's existence, I must know the will of God respecting it. All depends on

In the nature of the

His will. But has He revealed this in relation to human existence ? He has! Christ comes forth to testify of this will; and he tells us in language most unmistakable, that God has willed that man's existence shall have no termination.* "The evidence of scripture," says Isaac Taylor, "will be found to possess a force by implication of principles, which far surpasses any imaginable value that ought to be attached to the etymological import of single words."

On this testimony of scripture, therefore, I base my conviction, that all the human souls that ever have been, are now that not one of the mighty millions who spent his short and misty day of life under these heavens is lost; the tempests of revolving ages have not extinguished one; but rather fanned all the sparks of human intelligences into ever-brightening flames. All are thinking, feeling, acting,

still.

Their bodies are dust: but their bodies were theirsnot they; their instruments, not themselves.

"Distinct as is the swimmer from the flood,

The lyrist from his lyre."

I believe all this, because He who came forth to teach me the will of the NECESSARY EXISTENT ONE, has affirmed of human souls, THAT THEY SHALL NEVER DIE.

The language will apply—

III. TO ALL THE GENERAL TYPES OF HUMAN CHARACTER. The character of every man springs from some one presiding sympathy-some strong liking; all. his thoughts, purposes, and acts, stream from this, and may be easily resolved into it; nay, are its very modifications and forms. You may trace, perhaps, all the varieties of human character to five or six different regal sympathies. For example, there is the inordinate love of pleasure. What shall we eat and what shall we drink, and how shall we best gratify the various impulses of our carnal nature?-are the great moving

*Matt. x. 28. Luke xvi. 19. &c. xx. 38. John v. 24. viii. 51. xii. 24-28. xiv. 2, 3. 2 Cor, v. 1-10. 2 Tim. i. 10. 1 Thess. iv. 18. Phil. i. 23. 1 Peter iv. 6.

questions of those who are under the sway of this principlepleasure to them is everything. There is the undue love of gain. How shall we best increase our possessions, get the most of this world's goods, and build up magnificent fortunes? Such is the moving principle of this class;-gain to them is everything. There is the vain love of show. How best to attract attention, and win the admiration and praise of their compeers, is the great aim of those under this principle-appearance to them is everything. There is the mere love of enquiry. A strong desire to hear something new, or to find out something strange, is their ever prompting impulse. Hence, they spend their time in gossip with their neighbours, or in perusing the news of the day, or in the higher region of scientific research. There is nothing practical about them-mere news to them is everything. There is the inordinate love of power. In numerous cases this becomes the master principle of action, and the foundation on which the whole superstructure of character is based; you can trace every purpose and act to the ruling desire of power. There is the false love of religion. How to appease the wrath of an incensed deity-how to escape the fearful flames of retribution, and how to win the felicities of eternity, are the ever-anxious questions of those who are under the government of this principle. The dread of hell and the fear of heaven fill their imagination and urge them at once to the greatest sacrifices, the most sanguinary deeds, and the most phrensied superstition. And there is the holy love of God. The supreme desire of those under this principle is, whatsoever they do, whether they eat or drink, to do all to the glory of God.

Now, we do not say, that all the impulses which we have hastily refered to but the last, are all wrong in themselves : on the contrary, they are all precious gifts of God-instincts, given for beneficent ends. They are only wrong when they gain the ascendancy; for then they form distinct types of corrupt characters. The characters of mankind, I know, may be divided into more numerous classes; but these principles seem to me to lie at the base of all the varieties.