this life, mark, according to such principles of interpretation, any opposition between this life and another. It is needless to multiply other passages of the same kind, which will readily suggest themselves to all who are conversant with the Old Testament, and which no acuteness and ingenuity can explain away. But that celebrated passage in the Book of Job', which would seem decisive of the question, I have purposely omitted; because, as many commentators of great knowledge and candour have doubted whether it referred to a future state or not, it would certainly be inadmissible as a proof in a controverted question, till, after a critical examination of the original in connection with the context, its validity as a testimony were fully established. And theologians should ever bear in mind, that no greater injury can be done to the cause of

k Psalm xvii. 14.

1 Job xix. 25. Amid the conflicting opinions of commentators, it is difficult for me to come to any conclusion on the subject. None indeed but a good Hebrew scholar is competent to the investigation: but while any doubt remains, it should not be received as a testimony in a matter of such importance.

truth, especially to that of religious truth, than bringing forward with indiscreet zeal any questionable or doubtful evidence in support of a doctrine. The adversary might adduce it as a confession of weakness in a cause which had recourse to such assistance; a presumption which can never be excited against an argument founded upon a comprehensive view of the general tenor and language of revelation. Nor has any appeal been made to the prophecy of Daniel, because it is allowed by all, that at the time when Daniel wrote the belief of a future state, from whatever cause, was generally prevalent among the Jewish people. Sufficient indications remain, without calling in the aid either of such specific declarations or more doubtful inferences, to convince every diligent and candid inquirer that the ancient fathers of the Jewish church did not look merely to transitory promises; unless we are to believe, that, because they had a legal code with temporal advantages annexed for a particular purpose, they were to close their hearts against the natural reflections which suggested themselves to all

other men, and close their eyes against all the instruction to be derived from the revelation they possessed. Nor does the opinion, that both Jew and Gentile believed in a future state detract from the claims of the gospel as having brought life and immortality to light. The Gentiles assented to the truth, they knew not why, from the common apprehensions of nature; but their expectations, though connected with the idea of responsibility and future judgment, were vague and uncertain; and we have seen from the example of the philosophers, who went on for ever learning, yet never coming to a knowledge of the truth, how little they could give a reason of the hope that was in them. And the Jew, though taught by many a prophetic vision, or instructive narrative, or consoling promise, or significant type, to cherish the hope of the immortal life, which the sin of Adam had forfeited, through the medium of a Deliverer who was to be one of his descendants, had not, and could not have, that distinct and definite knowledge of the nature and method and benefits of redemption which

was reserved till the coming of Him in whom every type and prophecy and promise were to receive their full accomplishment. The Israelite of old, in his journey through the wilderness of life, was strengthened and cheered as he drank of the brook by the way, or of the fountain here and there gushing forth from the rock; but the living well was wanting, whose constant and abundant waters are ever present to us, for the comfort and refreshing of our souls. He was conducted to his eternal inheritance by a light shining in a dark place, that pointed out dimly the glories of the future Redeemer, like that pillar of a cloud through which the glory of the Lord appeared, and which guided his footsteps through the desert to the possession of his temporal Canaan. In the fulness of time the Sun of righteousness arose with healing in his wings, and all those clouds through which the light had shone dimly on the eye of the faithful were dispersed before him. God sent forth his Son proclaiming peace on earth, and good-will towards men, revealed clearly in his offices of

Redeemer, Sanctifier, and Mediator, so necessary to the wants, so encouraging to the hopes, so soothing to the apprehensions of man. We need no longer perplex ourselves with difficult questions respecting the soul's immortality: having died to redeem us from iniquity, our Lord rose again from the dead, in order to assure us of eternal life, by teaching us the resurrection of the body; a truth which alone could convey in a satisfactory manner to the understanding of man the doctrine of a future retribution. And if from a sense of our imperfection, we tremble at the expectation of judgment to come, we may derive encouragement from the assurance that God hath committed all judgment to the Son, who himself partook of man's nature, and is touched with a feeling of human infirmity. The speculative disputer may still object that there are many difficulties that perplex, and mysteries not fully explained, and to the finite understanding of man they must ever remain so. There is a progressive order in the dispensations of Almighty Wisdom, which it is