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A sermon preached at the funeral of a young man, on September 1, 1756

"Who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Saviour, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel." 2 Timothy 1:9-10

So extensive has been the havoc and devastation which DEATH has made in the world for nearly six thousand years, ever since it was first introduced by the sin of man—that this earth has now become one vast grave-yard, or burying-place for her sons. The many generations that have followed upon each other, in so quick a succession from Adam to this day, are now in their under ground abodes. And there must we, and all the present generation sleep, before long.

Some make a quick journey from the womb to the grave. Like a bird on the wing, they perch on our globe, rest a day, a month, or a year—and then fly off to their eternal destination. It is evident, these were not formed for the purposes of the present state, where they make so short a stay; and yet we are sure they are not made in vain by an all-wise Creator; and therefore we conclude they are young immortals, that immediately ripen in the world of spirits, and there enter upon scenes, for which it was worth their while coming into existence.

Others spring up and bloom for a few years; but they fade away like a flower, and are cut down.

Others arrive at the prime or meridian of human life; but in all their strength and gaiety, and amid their hurries and schemes, and promising prospects—they are surprised by the arrest of death—and laid stiff, senseless, and ghastly in the grave.

A few creep into their beds of dust under the burden of old age and the gradual decays of nature.

In short, the grave is the place appointed for all living; the general rendezvous of all the sons of Adam. There the prince and the beggar, the conqueror and the slave, the giant and the infant, the scheming politician and the simple peasant, the wise and the fool, Heathen, Jews, Mohammedans, and Christians—all lie equally, and mingle their dust without distinction. Their beauty in all its charms putrefies into stench and corruption, and food for worms. There the sturdy arm of youth lies torpid and benumbed, unable to drive off the worms that crawl through their frame, and riot upon their marrow. There lie our ancestors, our neighbours, our friends, our relatives, with whom we once conversed, and who were united to our hearts by strong and endearing ties.

And there lies our friend—the sprightly vigorous youth, whose death is the occasion of this funeral solemnity.

This earth is overspread with the ruins of the human life; it is a huge carnage, a vast charnel-house, undermined and filled with the graves, the last abodes of mortals.

And shall these ruins of time and death never be repaired? Is this the final state of human nature? Are all these millions of creatures, who were so intricately formed, who could think, and act, and exercise the superior powers of reason—are they all utterly extinct, absorbed into the yawning gulf of annihilation, and never again to emerge into life and activity? If this is the case, the expostulation of the psalmist upon this supposition, seems unavoidable; "For what futility you have created all men!" Psalm 89:47. It was not worth while to come into being—if it must be resigned so soon. The powers of reason were thrown away upon us, they were given only for low purposes of the present fleeting life.

But my text revives us with heavenly light to scatter this tremendous gloom. Jesus has abolished death, overthrown its empire, and delivered its captives; and he has brought life and immortality to light through the gospel. Life and immortality here seem to refer both to the soul and the body, the two constituents of our person.

As applied to the body, life and immortality signify, that though our bodies are dissolved at death, and return into their native elements—yet they shall be formed anew with vast improvements, and raised to an immortal existence; so that they shall be as though death never had had any power over them! And thus death shall be abolished, annihilated, and all traces of the ruins it had made forever disappear, as though they had never been! It is in this sense chiefly that the word immortality or incorruptibilityis made use of in my text.

But then the resurrection of the body supposes the perpetual existence of the soul, for whose sake it is raised: therefore life and immortality, as referring to the soul, signify that it is immortal, in a strict and proper sense.

That is, that it cannot die at all, or be dissolved like the body; but it lives after the dissolution of the physical frame in a separate state; it lives at the resurrection to re-animate the newly formed body; and it lives forever, and shall never be dissolved nor annihilated. In this complex sense—we may understand the immortality of which my text speaks.

Now it is to the gospel that we owe the clear discovery of immortality in both these senses. As for the resurrection of the dead, which confers a kind of immortality upon our mortal bodies, it is altogether the discovery of divine revelation. The light of nature could not so much as give a hint of it to the most sagacious philosophers in the heathen world. They did not hope for it aspossible, much less believe it as certain. And when, among other important doctrines of pure revelation, it was first preached to them by Paul, their pride could not bear the mortification of being taught by a tent-maker what all their studies had not been able to discover; and therefore rejected it with scorn, and ridiculed it as a new-fangled notion of the superstitious Jews!

Except the Jews, the fact of resurrection, seems to have been an entire secret to all nations, until the light of Christianity dawned upon the world. They all bade an eternal farewell to their bodies, when they dropped them in the grave. They never expected to meet them again in all the glorious improvements of a happy resurrection. But that divine revelation from whence we learn our religion, opens to us a brighter prospect; it strengthens our eyes to look forward through the glooms of death, and behold the many who sleep in the dust—as awaking and rising— "some to everlasting life, and some to shame and everlasting contempt!" Dan. 12:2. It assures us, "that the hour is coming, in the which all that are in the graves shall hear the voice of the Son of God, and shall come forth; those who have done good—unto the resurrection of life; and those who have done evil—unto the resurrection of damnation!" John 5:28-29.

Therefore, be it known unto you, O Death, you king of terrors, that though we cannot now resist your power nor escape your arrest—yet we do not surrender ourselves to you as helpless, irredeemable prisoners. We shall yet burst your bonds, and obtain the victory over you! And when we commit the dust of our friends or our own to you, O grave! know, it is a trust deposited in your custody, to be faithfully kept until called for by Him who was once a prisoner in your territories, but regained His liberty, and triumphed over you, and put that song of victory into the mouths of all his followers, "O death, where is your sting? O grave, where is your victory?" 1 Corinthians 15:55.

As for the immortality of the soul, Christian philosophers find it no difficulty to establish it upon the plain principles of reason. Their arguments are such as these, and I think they are conclusive:

That the soul is an immaterial substance, and therefore cannot perish by dissolution, like the body.

That the soul is a substance distinct from the body, and therefore the dissolution of the body has no more tendency to destroy the soul, than the breaking of a cage to destroy the bird enclosed in it.

That God has implanted in the soul the innate desire of immortality; and that as the tendencies of nature in other instances and in other creatures, are not in vain, this innate desire is an indication that he intended it for an immortal duration.

That, as God is the moral Governor of the rational world, there must be rewards and punishments, and therefore there must be a future state of retribution; for we see mankind in this present world—are not dealt with according to their works. And if there is a future state of retribution, then the soul must live in a future state, otherwise it could not be the subject of rewards and punishments.

These and the like topics of argument have been powerfully set forth to prove that important doctrine of the immortality of the soul beyond all reasonable suspicion. And because these arguments from reason seem sufficient, some would conclude, that we are not at all obliged to the Christian revelation in this respect. But it should be considered, that those are not the arguments of the populace, the bulk of mankind—but only of a few philosophic studious men. But as immortality is the certain destiny of all mankind, of the ignorant and illiterate, as well as of the wise and learned—all mankind, of all ranks of understanding, are equally impacted by the doctrine of immortality; and therefore a common revelation was necessary, which would teach the ploughman and mechanic, as well as the philosopher, that he was formed for an immortal existence; and consequently, that it is his grand concern to fit himself for a happiness beyond the grave, as lasting as his nature.

Now, it is the gospel alone that makes this important reality plain and obvious to all. It must also be considered, that men may be able to understand a truth when the hint is but once given, which they would never have discovered, nor perhaps suspected, without that hint. So when the gospel of Christ has brought immortality to light, our Christian philosophers may support it with arguments from reason; but had they been destitute of this additional light from Scripture, they would have been lost in perplexityand uncertainty, or at best have been advanced to no farther than plausible or probable conjectures.

People may be assisted in their searches—by the light of Scripture revelation; but, being accustomed to it, they may mistake it for the light of their own reason; or they may not be so honest and humble as to acknowledge the assistance they have received.

The surest way to know what mere unassisted reason can do—is to inquire what it has actually done in those sages of the heathen world who had no other guide, and in whom it was carried to the highest degree of improvement. Now we find, in fact, that though some philosophers had plausibilities and presumptions, that their souls might exist after the dissolution of their bodies—yet that they rather supposed, or wished, or thought it probable—than firmly believed it upon good evidence. The great philosophers of Greece and Rome, after all their searches, were more perplexed on this point—than a plain common Christian of the smallest intellectual improvements in our land of evangelical light. Whoever reads their writings upon this subject, will find, when they draw their conclusion of the soul’s existence after death, it is often from extravagant and false premises; such as the pre-existence of human souls, their successive transmigrations from body to body, their being literally particles of the Deity, whom they supposed to be the Anima Mundi—the universal soul of the world, etc. All these premises lack the support of proper evidence; and some of them are directly contrary of the reality of the future state—as a state of rewards and punishments.

Sometimes, indeed, they seem to reason from better principles; but then they still are hesitant about the conclusion; andfluctuate between the presumptions for it—and the objections against it. Socrates was confessedly the brightest character in the heathen world, and seemed to have the fairest claim of any among them for the cause of truth and virtue; and yet even he, when making his defence before his judges, speaks in the language of uncertainty and perplexity. "Death," says he, "either reduces us to nothing and entirely destroys all sense and consciousness; or as some say, it conveys us from this world—into some other region."

Thus standing on the brink of eternity, he was not assured whether he was about to leap into the hideous gulf of annihilation, or to pass into some vital region replete with inhabitants. When he was condemned, his last words to the court were these: "It is time for us to part; I—that I may suffer death; and you—that you may enjoy life. But which of us has the happier lot, is known only to God." Poor honest Socrates! How happy had he been—had he but enjoyed one glimmering of that heavenly light which multitudes among us despise!

My brethren, let us be thankful for our superior Scriptural knowledge, and let us prize and improve that precious gospel, which gives us full information in this important point, and renders the lowest Christian wiser, in this respect, than Socrates himself!

My present design is not to propose arguments for the conviction of your judgements, which I hope you do not so much need; but I shall give you the Scriptural view of immortality of both the body and the soul—and then improve it.

Let us first look through the wastes and glooms of death and the grave—to the glorious solemn morning of the resurrection. At the all-alarming call of the last trumpet, Adam, and the sleeping millions of his posterity, sudden start into life! "The hour is coming, in which all who are in the graves shall hear the voice of the Son of Man, and shall come forth; those who have done good—unto the resurrection of life; and those who have done evil—unto the resurrection of damnation!" John 5:28.

Then, my brethren, your dust and mine shall be organized, and reanimated; and then, "after my body has decayed, yet in my body I will see God! I will see him for myself. Yes, I will see him with my own eyes. I am overwhelmed at the thought!" Job 19:26-27. "In a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality." 1 Corinthians 15:52-53

May not the prospect alarm us, and set us upon earnest preparation for this all-important scene? Shall we take so much care of our bodies in this mortal state, where after all our care—they must soon fall to dust, and become the prey of worms! And shall we take no care that they may have a happy and glorious resurrection and eternity? What does it signify how our bodies are fed or dressed—while they are only fattening for worms; and the ornaments of dress may be our winding sheet? What does it signify how our bodies are fed or dressed—in comparison with their destiny at the great rising day, and their state through eternity?

My friends, you must not let sin reign in your mortal bodies now, that you should obey it in the lusts thereof—if you would have them raised holy and happy in that solemn morning! Can you flatter yourselves that bodies polluted with filthy lusts and sensual gratifications, shall ever be admitted into the regions of perfect purity? Heaven would be an unnatural element to such depraved hearts and bodies.

Shall those feet ever walk the crystal pavement of the New Jerusalem—which have been accustomed to run into the foul paths of sin?

Shall those tongues ever join the songs of heaven—which have been employed in swearing and imprecation, the language of hell—rather than in prayer and praise?

Shall those ears ever be charmed with celestial music, which have not listened with pleasure and eagerness to the joyful sound of the gospel—but were entertained with the song of drunkards, the loud lustful laugh, and the impure jest?

Are those knees likely to bow in delightful homage before the throne of God and the Lamb on high—which have never bent as petitioners at the throne of grace on earth?

Are those parts of your body which were instruments of wickedness on earth—become instruments of righteousness in heaven?

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