tinue to exist after the dissolution of the body, cannot be ascertained without the aid of revelation. The dread which the soul has of annihilation; its dissatisfaction in the present state; its ardent desire after happiness; its capacity of unlimited improvement; the absurdity of supposing, that God would bestow powers, and destroy them as soon as they begin to energise; the unequal fate of virtue and vice in this world; the consideration that man answers no determinate purpose here; these things render the separate existence of the soul highly probable. Revelation alone assures and confirms immortality to man. In the sacred pages, a distinction is clearly made and kept up between body and soul. God is stiled "the God of the spirits of all flesh." Paul speaks of "the spirits of the just made perfect." Job says, "there is a spirit in man." David says, "into thy hand I commit my spirit." Christ said to his disciples, "a spirit hath not flesh and bones." Stephen, when stoned to death, cried, "Lord Jesus, receive my spirit." The Saviour certainly taught that there was a difference between spirit and matter, when he said, "fear not them which kill the body, but are not able to kill the soul." In short, if you examine the scriptures, you will find, that the inspired writers uniformly keep up this distinction on which I am insisting; and that their faith was, that the soul would survive the dissolution of the body; that death was not an annihilation of existence, but only a change in the mode of it. It is of the highest importance that you believe this doctrine; for without it, you lose the influence of all those motives which give vigor and worth to human actions. If you admit the idea that your existence will terminate with the present life, your love of virtue and hatred of vice will abate; you will resign yourselves to the blind impulse of passion, and will direct all your actions by present gratification. As you will have nothing to anticipate, the immediate impulses of your feelings, independent of all consequences, will engross your attention. Hope and fear are the strongest propensities by which man is actuated. The first is directed to the reward of virtue; the last to the punishment of vice. If you, then, take away the prospect of immortality, you take away the chief principles on which moral motives operate, or you weaken those principles to such a de

gree as to render them useless. A disbelief, therefore, of the soul's immortality, contravenes the constitution of nature. It is not right, therefore, to say, as some philosophers do, that every appearance in nature is against the future existence of the soul. The contrary is so far true, that you can scarcely investigate the sinful cause of any thing in this world, without taking into view its connexion with another. If you regard your own interest, or that of society, never depart from the doctrine of the soul's immortality. The consequences of a belief in the opposite doctrine are so manifestly pernicious, that you may rest assured it cannot be founded in truth.

Thirdly. Not only remember that you are immortal, but that you are accountable creatures. It is impossible for God to form a rational being, and not bind that being under moral law, so long as he shall continue to exist. This law flows from the absolute perfection and supremacy of the divine nature. When we say that God is infinitely amiable, it is the same as to say that he is to be infinitely loved. Moral obligation, therefore, arises from the nature of God; and, like that, is immutable and eternal. Do not imagine, that any change in your state or dispositions can exempt you from a responsibility for your conduct. The mutability of creatures, can make none in God. Always remember your relation to him. A sense of this will lift you above the groveling pursuits of vice, and furnish a perpetual excitement to the cultivation of those virtues which alone can render you worthy and happy. Nothing can be more absued, nothing more pernicious in its consequences, than the sentiment that men are not amenable at the tribunal of God; for if they are at liberty to conduct as they please, without a liability of being called to an account, it at once becomes indifferent to them what character their actions assume. In fact, a disbelief in future responsibility, is the genuine offspring of atheism; and, like that, must excite the abhorrence of every virtuous man. Let me urge upon you the importance of the preceding sentiments, respecting the existence of God, the immortality of the soul, and future responsibility. The world is more indebted to the prevalence of these three doctrines, for its order and good government, than to all other causes. These doctrines, as to

their full extent and influence, are peculiar to revelation. If you discard them, you enervate every virtuous sentiment, you undermine the foundations of society, and level the human to the brute creation. These ideas, I have reason to hope, from your past conduct, will continue to influence you in future. You are now entering on a vast, dangerous and tumultuous theatre. A scene opens for the utmost exertions of all your abilities and talents, in support of religion and liberty. Wherever Divine Providence may cast your lot, acquit yourselves like men, determined to be virtuous and free.

I now give you, gentlemen, my parting benediction, wishing you may live honored, respected and beloved in this world; and in the next, shine like the stars in the firmament forever.

AN

ADDRESS,

DELIVERED TO THE CANDIDATES FOR THE

BACCALAUREATE

OF

RHODE ISLAND COLLEGE,

AT THE

ANNIVERSARY COMMENCEMENT,

SEPTEMBER 2, 1801.