Ever since the poetic Job uttered the profound question, "If a man die shall he live again?" the inquiry has been ringing down the pathway of time with increasing interest. Man's immortality is usually proven by the declarations of the Bible, which are supposed to reveal it as an ultimate truth. The immortality of the soul is susceptable not of demonstration, but of reasonable proof by reason itself. If we concede the existence of God with the attributes usually ascribable to such a being, and which He must necessarily possess in order to be God, such as infinite wisdom, goodness and Almighty power, and if we concede further that He is the Creator of man, man's immortality results as a logical sequence from such concessions. The desire of immortality, if not universal among all conditions of men, at least approaches universality. This universal desire may be called an innate property, or attribute of man's moral constitution implanted in him by his Creator. It can not be true that a being with the attributes which we ascribe to God, could create man with such a desire, to tantalize him through life, and to disappoint him in death. Consider the fact that nowhere in nature, from the highest to the lowest, was an instinct, an impulse, a desire implanted, but that ultimately were found the conditions and opportunities for its fullest realization. Consider the wild fowl that, moved by some mysterious impulse, start on their prodigious migrations from the frozen fens of the Pole and reach at last the shining South and summer seas; the fish that from tropic gulfs seek their spawning-grounds in the cool, bright rivers of the North; the bees that find in the garniture of fields and forests the treasure with which they store their cells; and even the wolf, the lion, and the tiger that are provided with their prey. Look in this connection to the brevity of life; its incompleteness; its aimless, random, and fragmentary carreers; tragedies; its injustices; its sorrows and separations. Then consider the insatiable hunger for knowledge; the efforts of the unconquerable mind to penetrate the mysteries of the future; its capacity to comprehend infinity and eternity; its desire for the companionship of the departed; its unquenchable aspirations for immortality--and let me ask: "Why should God keep faith with the beast, the bee, the fish, and the fowl, and cheat only man?" But the logical sequence from the concessions mentioned above is not the argument in proof of man's immortality which I desire to present.