ken by some reputable critics, that the passage is spoken by David concerning himself; and that its whole meaning is this: "Thou wilt prolong my temporal life, and make me happy in the enjoyment of it!"-Is it the genius of Hebrew poetry to paint the events of this life by imagery drawn from the invisible world?-Since then the passage is inapplicable to David, for he "saw corruption"-are we not compelled to suppose it a prediction of the Messiah? and a description of the pleasures which are really to be enjoyed in the presence of God, beyond the grave.

Ps. xvii. 13-15. "Deliver me from the wicked, O Lord, from men of the world, who have their portion in this life-they are full of children, and" leave to them their inheritance. But "as for me, I will behold thy face in righteousness; I shall be satisfied when I awake, with thy likeness." Parallel to this passage is Psalm xlix. 14, 15. In both passages, the Psalmist is contrasting the state of the wicked with that of the righteous. After showing the folly of those who trust in riches; and the vanity of wealth, which cannot "redeem a brother" from death; he says, (xlix. 14,)" Like sheep the are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning--their beauty shall consume in the grave: but God will redeem my soul from the power of the grave, for he shall receive me."

Can we here discover no hope of happiness beyond the grave? But according to some interpreters, the whole meaning of the passages is only this, "God will distinguish me from the wicked by bestowing upon me blessings in this life!" With what then is the "portion" enjoyed "in this life" by "men of the world" contrasted? They, says the Psalmist, have their wealth-their numerous households--but I shall be satisfied, when I awake with thy likeness. Must not this awaking be after death? When it is that, the wealth of this

world proving worthless, and the wicked laid like sheep in the grave; the upright shall have dominion over them? It is the wicked, who are here said to prosper "in this life ;” and it is the obvious design of the writer to shew that, notwithstanding this, their portion is unenviable, for they must soon die-while the righteous have a better hope, that will not be disappointed. We cannot admit, that future happiness is no where else accknowledged by the Psalmist; and that hence, the passages to which we have referred must be interpreted, as relating solely to this world. We must believe, that they throw such light on the future, as we have been unable to discover in the books, to which we have above directed our attention.

4. The books attributed to Solomon.

Prov. xiv. 32. "The wicked is driven away in his wickedness, but the righteous hath hope in his death.”

Several passages in Ecclesiastes clearly indicates a notion of a future state of rewards and punishments. "Know thou, that for all these things God will bring thee into judgment.” "Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it.” “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (xi. 9, and xii. 7, 13. See also viii. 12, 13.) The obscurity of many parts of this book is acknowledged. But how accurately are death and the events which follow it, described! Who would have written thus, that had no idea of a future state of retribution! 5. The Prophets.

Isa. xxvi. 14, 19. The Jews restored from captivity, sing this song to Jehovah; Our enemies are dead, they shall not live; they are deceased, they shall not rise." But "thy dead," [the Jews] shall live; [their] dead bodies shall arise. Awake and sing, ye that dwell in the dust: for thy dew [Jehovah] is as the dew of herbs"-divine influence shall raise

them to life" and the earth shall cast out the dead." In this passage, says Lowth, "the deliverance of the people of God from a state of the lowest depression, is explained by images, plainly taken from the resurrection of the dead: hence, the doctrine of the resurrection was at that time a common and popular doctrine; for an image, assumed to represent another, must be an image commonly known and understood; otherwise it will not answer the purpose for which it is assumed." But the doctrine of the resurrection is so intimately connected with that of a future state of retribution, that, if a people were familiar with the former, they must have been with the latter.

A similar argument may be drawn from the illustrious description of the restoration of the Jews from utter desolation, in the vision of Ezekiel; (chap. xxxvii. 1, &c.) in which the dry bones that overspread the valley, are clothed with flesh, and raised to life.

1-3.

The same remarks are applicable in a peculiar manner, to Daniel xii. "And there shall be a time of trouble, such as never was since there was a nation;-and at that time, thy people shall be delivered," even every one that shall be found written in the book. And many of them that sleep in the dust of the earth, shall awake; some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine, as the brightness of the firmament; and they that turn many to righteousnes, as the stars forever and ever."

The book of Daniel doubtless contains many things, "hard to be understood;" and a free interpretation of it has perhaps never yet been satisfactorily given. But we cannot turn from the passage now cited, by merely saying, that it contains an image taken from the resurrection of the dead. It seems impossible, that such language, found at the end of a book, abounding with sublime descriptions of God, and of his wonderful works,

refers only to "victory or defeat in battle!" What Christian writer has used language more exalted, or more impressive, concerning the future world!

In the Prophets, the events of the future are evidently more clearly revealed, than in the earlier books of the Old Testament. And the Hebrew writings of a later period exhibit ideas still more definite. (See II. Macc. vii. 9, &c. and xii. 40—45. Wisdom iii. 1-11, and iv. 7, &c.)

II. There are passages in the Old Testament, supposed to be inconsistent with a belief in a future state of retribution.

Job xiv. 7-12. "There is hope of a tree, that, if it be cut down, it will sprout again. But as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down and riseth not; till the heavens be no more, they shall not awake, nor be raised out of their sleep."

Ps. vi. 5. "In death there is no remembrance of thee: in the grave, who shall give thee thanks ?"

Ps. lxxxviii. 10. "Shall the dead arise and praise thee?"

Eccl. iii. 9. "That which befalleth man, befalleth beasts-as one dieth so dieth the other, yea they have all one breath-All go to one place. All are of the dust; and all turn to dust again."

If other passages affirm the doc trine in question, do not these, as explicitly, deny it? It is an obvious reply, that in respect to man's temporal existence, they are literally true; and it is more than probable, they were uttered with a view of the destruction of the body, and the closing of all our concerns with this world at death. Christians use similar language. We say a man dies, and that is the end of him. Even the pious Watts declares, that in the grave are neither "work, nor device," "nor faith, nor hope."

III. Light is thrown on the Old Testament by the writers of the New. It is impossible now to inquire, what were the principles, by which

Christ and his apostles were governed, in their quotations from the Old Testament; or how far the use they have made of it is accommodated to the ignorance and prejudice of their cotemporaries. A few passages will be noticed in their plain and obvious import.

In the eleventh of Hebrews, we are told, that, "by faith Enoch was translated, that he should not see death; and was not found, because God had translated him; for before his translation, he had this testimony, that he pleased God." It cannot be doubt ed, that Paul supposed Enoch was suddenly removed from life to a state of happiness on account of his piety. The same apostle has said, in the following verses that Abraham "looked for a city which hath foundations;" (v. 10,) and that the ancient patriarchs "confessed they were strangers and pilgrims on the earth," thus "declaring plainly, that they sought a better country, that is an heavenly." (vs. 13-16.)

The Sadducees were "put to silence" by the argument of Christ, Matt. xxii. 23, 24. "As touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God-the patron, the benefactor-of the dead, but of the living."

IV. The internal character of the Old Testament urges upon us a belief, that many of the sacred writers looked forward to the rewards and punishments of a future life.

The works of Pagan authors, whenever they speak of God, or of a future state, abound in absurdity. Not so the Old Testament. However im perfect were the views entertained, nothing is exhibited low or mean in the character of God-nothing inconsistent with his majesty and glory-nothing trifling or sensual in the enjoyments or the sufferings of the future. The sacred writers are silent, or speak what is worthy of Jehovah. However obscure their view

of the future, no descriptions of God are more elevated; no worship is more exalted in its nature; no piety is more fervent. Even the most enlightened christian of our own time, dwells with rapture on the beautiful and sublime passages in the Psalms and Prophets--they afford him instruction, consolation, and joy; and the more he contemplates them, the more he loves them; and the more readily, he acknowledges their divine original.

A very important distinction is noticed by the most accurate observers of the powers of the human mind in various ages and circumstances, between the intellectual character of Pagan and Christian authors. The views of the former, though perhaps equally acute and vivid, are more limited, more superficial, more confined to sensual objects. Those of the latter are more expanded; they flow from the deep foundations of the soul; they bear the impress of eternity, which gives a colouring to all temporal objects, and throws around them a shade of melancholy. And is there nothing of this in the Old Testament? Is there nothing of this in the nineteenth Psalm, the one hundred and third, the one hundred and thirty-ninth?

V. In conclusion, it is evident the sacred writers of the Old Testament expected to exist after death; and that their general views of the future were in a good degree just. These views appear in successive revelations to have become more and more definite. To suppose that nothing remained to be revealed in the New Testament, would seem not only to contradict what is so frequently implied by Christ and his apostles, that the Gospel is a new and better dispensation, and the most precious gift of heaven; but would diminish its peculiar value in our estimation.

If it is demanded, why the events of the future are no more explicitly revealed in the Old Testament-a work inspired by God for the benefit of man-the answer is easy, that we cannot tell. We might ask in return,

why he suffered so many generations to pass away without any written revelation; or why so many millions, now inhabiting our earth, have never yet heard of the bible, or of a Savionr. We receive the facts in relation to the mode of God's revelation, as they are exhibited in the scriptures; and humbly acknowledge his wisdom in all his dispensations to man. And especially would we acknowledge, with unceasing gratitude, his goodness to us, in giving us the glorious gospel of our Lord, in which "life and immortality are" clearly "brought to light" (II. Tim. i. 10)—and a sure and certain hope of immortal happiness beyond the grave is revealed."

A SERMON.

MARO.

I. Thess. v. 19. Quench not the Spirit. This was one of those directions which the Apostle gave in the concluding part of his first epistle to the brethren in Thessalonica. After having inculcated various christian duties, he here reminded them of the necessity of cherishing the influences of the Holy Spirit in their breasts, knowing that by these influences alone could they be in possession of those "gifts of the Spirit" which were peculiar to the Apostolic age, or of those graces which are ever the characteristics, the joy, and the ornament of christians.

of the Spirit of God. It is not, however, for the peculiar benefit of real christians that our text has been chosen, nor shall we, at this time, dwell upon the necessity of their cherishing these influences as they would grow in grace. The Spirit of God strives with many who have not been translated from the kingdom of darkness into that of his dear Son, and this present opportunity for religious instruetion will be principally devoted to their benefit. God grant that it may be for their benefit! While so many are turning a deaf ear to the calls of mercy, let me exhort you, my friends, not to quench the Spirit.

Some, perhaps, may be disposed to enquire," but are not the influences of the Spirit irresistible, and must not therefore all who have the "strivings of the Spirit," inevitably become pi

ous ?"

"Thy people shall be willing in the day of thy power." That is irresistible, in the only sense in

it. Allusion is made to the extinction of fire in the material world, and from this process, with which all are familiar, the form of the address is borrowed. No indistinct analogy can be traced between the effects of fire, and those of the Spirit. It is the Divine Agent which dispels the horror of mental darkness, and illumines the soul with the light of life,-which kindles a flame that shall impart a sacred glow, and celestial warmth to continue during the ages of eternity.

These saving influences of the Spirit, are peculiar to christians. The natural man receiveth not the things

and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel." This is irresistible grace. Man can no longer resist the goodness, the mercy, the loving-kindness

of his God.

lief. "My Spirit," said God at a time of peculiar wickedness, "shall not always strive with man." Language which authorises us to conclude that men had its influences and resisted them.

To those then who are yet in their sins, we may accommodate the instruction of our text, and admonish them not to quench the Spirit.

This may be done by various methods.

1. By the neglect of the means of grace. The Spirit may be said to be quenched, when those means are neglected which are frequently the medium of his operation. A fire may be considered as extinguished when fuel is withholden.

In many instances it has pleased God by the foolishness of preaching, (i. e. by the simplicity of this method) to save them that believe. The sanctuary has been the spiritual birth-place of many souls. Those then who from Sabbath to Sabbath neglect the assembling of themselves together, as the manner of some unhappily is, who instead of giving their attendance upon the word preached, and thus calling the Sabbath a delight and the holy of the Lord honourable, remain in their houses, or wander in their fields, can hardly be considered as candidates for heaven. Neglecting the sanctuary of God on earth, they cannot expect to enter the Temple of the King of Kings above. Refusing to come within what may here be called the sphere of Divine influence, or to permit the calls of mercy to vibrate on their ear, by mercy they will not profit, by the influences of the Holy Spirit, they will not be made meet for a participation in the inheritance of the saints in light.

Again, the scriptures are able to make men wise unto salvation,through faith which is in Christ Jesus. The scriptures are the most powerful instrument used by the Holy Ghost. They are termed the sword of the Spirit; a sword which penetrates the conscience, and the heart; and by a pungency, known only to those who

feel it, disturbs the quiet of a carnal security. Millions, sleeping upon the brink of destruction, have by the word of God as a faithful messenger, been awakened to a real knowledge of their danger, and will point, some to one portion, and some to another, as the precious word which prevented their fall into the lake of death. While, therefore, the word of God is often rendered so efficacious, those who neglect it, who never consult it, who permit it to remain fastened by the rust of time upon the shelf, to repose in undisturbed quiet in the drawer, or who permit it to be supplanted by the inferior portions of the library, can hardly expect the blessing of God. They never invite the monitions of the Spirit,-they rather quench his blessed influences.

2. Those may be said to quench the Spirit who indulge in a continua! course of levity.

Without thought, what is man! It is reason which exalts him above the brute, it is reflection which raises him above his fellows, enlarges his powers, and directs them to wise and useful purposes. To drive reason from her throne, and exalt feeling to an elevation which will make her giddy, and to power which will manifest her imbecility, is ruin toward'self and treason against God. To sport while interests so great and so awful demand attention, to flit and trifle in a sphere implanted with eternal realities, is the height of folly and of sin; it is to be the butterfly without its innocence. Before a mind devoted to the vain delights of a trifling spirit, the subjects of reason,-the "deep things of God," never pass in solemn review. Its possessor quenches alike the light of reason, and of the Spirit.

3. Those may be said to quench the Spirit who live in the indulgence of known sin.

Here the light enjoyed increases the guilt. The precepts of God, known and familiar, are broken with constancy, and dreadful presumption. The monitions of God by his word. by his ministers, and by his Spirit,