The common destiny of death.
The double nature of man has been recognized by every student of human nature. The sensationalist and materialist lays stress upon the physical side of our humanity, and endeavors to show that the intellect and the moral sentiments are the outgrowth of the bodily life, the nervous structure and its susceptibilities and its powers of movement. But such efforts fail to convince alike the unsophisticated and the philosophic. It is generally admitted that it would be more reasonable to resolve the physical into the psychical than the psychical into the physical. The author of Ecclesiastes was alive to the animal side of man's nature; and if some only of his expressions were considered, he might be claimed as a supporter of the baser philosophy. But he himself supplies the counteractive. The attentive reader of the book is convinced that the author traced the human spirit to its Divine original, and looked forward to its immortality.
I. THE COMMUNITY OF MEN WITH BEASTS IN THE ANIMAL NATURE AND LIFE. If we look upon one side of our humanity, it appears that we are to be reckoned among the brutes that perish. The similarity is obvious in:
1. The corporeal, fleshly constitution with which man and brute are alike endowed.
2. The brevity of the earthly life appointed for both without distinction.
3. The resolution of the body into dust.
II. THE SUPERIORITY OF MEN OVER BEASTS IN THE POSSESSION OF A SPIRITUAL AND IMPERISHABLE NATURE AND LIFE. It is difficult for us to treat this subject without; bringing to bear upon it the knowledge which we have derived from the fuller and more glorious revelation of the new covenant. "Christ has abolished death, and has brought life and immortality to light by the gospel." We cannot possibly think of such themes without taking to their consideration the convictions and the hopes which we have derived from the incarnate Son of God. Nor can we forget the sublime speculations of philosophers of both ancient and modern times.
1. In his spiritual nature man is akin to God. Physical life the Creator imparted to the animal Organisms with which the world was peopled. But a life of quite another order was conferred upon man, who participates in the ...Divine reason, who is able? think the thoughts of God himself, and who has intuitions of moral goodness of which the brute creation is for ever incapable. Instead of man's mind being a function of organized matter, as a base sensationalism and empiricism is wont to affirm, the truth is that it is only as an expression and vehicle of thought, of reason, that matter has a dependent existence.
2. In his consequent immortality man is distinguished from the inferior animals. The life possessed by these latter is a life of sensation and of movement; the organism is resolved into its constituents, and there is no reason to believe that the sensation and movement are perpetuated. But "the spirit of man goeth upward;" it has used its instrument, the body, and the time comes—appointed by God's inscrutable providence—when the connection, local and temporary, which the spirit has maintained with earth, is sundered. In what other scenes and pursuits the conscious being is continued, we cannot tell. But there is not the slightest reason for conceiving the spiritual life to be dependent upon the organism which it uses as its instrument. The spiritual life is the life of God; and the life of God is perishable.
"The sun is but a spark of fire,
A transient meteor in the sky;
The soul, immortal as its Sire,
Can never die.
―T.