for though some ingenious speculators, of our time, can so interpret Scripture as to persuade themselves that Christianity was not founded upon Judaism, and can calculate upon the probability of Moses having been an impostor,-we are in the number of those who regard Moses as having been the servant in that spiritual edifice of which Christ is the Lord,-as having been expressly appointed to the high office which he held in the Old Testament dispensation, with reference to a brighter period which was to succeed it. But all idea of change in the dispensations of God towards man is by some considered repugnant to the divine attributes. "Une religion vraie doit être pour tous les peuples et pour tous les lieux, elle doit être comme la lumiere du soleil qui eclaire tous les peuples et toutes les generations." Thus reasoned the most ignorant or the most culpable of philosophists: thence he inferred that the religion inculcated by Moses could not have proceeded from God, and that Christianity, notwithstanding it was adapted "pour tous les peuples et pour tous les lieux," since it was founded on the former, must fall by the same sentence. Strange as at first sight it appears, whilst investigators into the physical system of the world are ever endeavouring to ascend from particular effects to the general laws of nature, in order to ascertain the real causes of the varying, and sometimes apparently contradictory phænomena which we observe, it seems the determination of many who most praise their labours, to pursue, with regard to the moral world, a directly opposite system. Here they endeavour, from isolated facts, to draw conclusions, with no other tendency than to lead the mind to universal scepticism. On the gross inconsistency, however, to which the most celebrated advocates of infidelity have thus reduced themselves, we have not time to dwell.

Though from our ignorance we cannot decide against the possibility of a change in the dispensations of God towards mankind; and though from analogy we might argue strongly for its probability, yet we must suppose, that so far as was essentially important to individuals, so far as obligation to a particular line of conduct became involved, sufficient knowledge would be imparted. But of this nature appears a knowledge of a future state of rewards and punishments; the belief in which, unquestionably, must so influence the conduct of mankind, as to render it difficult to conceive how information of such vital consequence could be withheld in a revelation of the Divine Will.

Here then arises a question. Why, in those many various revelations, which are recorded as having been imparted in the earlier ages of the

world to the patriarchs and the chosen people of God, are those clear assurances of a future state withheld, which are now afforded to ourselves under the Gospel?

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To offer a few considerations which may possibly conduce to the solution of this difficulty, and help us to trace the footsteps of divine wisdom in the proceedings to which we refer, will be the design of the following treatise. Before, however, we proceed further in our inquiry, there are two observations which it will be right to premise.

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My first observation is, that nothing is here assumed respecting the silence of the Mosaic code on the subject of a future life, further than the absence of all express declaration on that head. Explicit declaration is only one out of great variety of modes by which truth may be made known. That a future state is not thus directly taught in the Pentateuch, is all that is at present asserted as the ground-work of the argument which is to follow. Whether this important doctrine may be gathered in the way of inference from the Mosaic writings; whether those writings were designed to favour such an inference, and to cherish the hope of a triumph over the grave; these are points which will properly offer themselves for discussion in the progress of our inquiry.

Secondly, We shall consider as separate parts of one entire dispensation, all those various revelations contained in holy Scripture, in which God at sundry times and in divers manners hath spoken to the world, from the fall of our first parents down to the sealing up of the vision and prophecy of the Messiah. At the same time, it forms no part of the design of this inquiry to take in the whole scheme of revealed religion: its object being limited to a particular provision of the Mosaic law, for the purpose of illustrating the wisdom of that provision in its adjustment and adaptation to the general plan of which it forms a part. The scheme of man's redemption will be contemplated as it is set forth in holy writ; and nothing further is proposed, than to prove, from a general view of this mysterious economy, that the specific point selected for consideration, is perfectly consistent with the design of the whole, wisely adapted to promote its success, and perfectly agreeable to the divine attributes of goodness and mercy.. any thing further should be offered, it will be only incidentally, as occasion may happen in the course of our inquiry to suggest reflections, tending to vindicate the ways of Providence, to strengthen the obligations of piety and gratitude, and to silence the cavils of ignorance and presumption." P. 5.

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Such are the principles with which Mr. Lancaster commences his enquiry. In the Second Chapter, he proceeds to the consideration of certain "reasons why the doctrine of a future state is not taught expressly in the writings of Moses." Recurring to his general principle of the necessity of keeping constantly in mind the ultimate design of the whole of the Divine Revela tions, our author argues as follows:

3 "Let us advert, then, to that great fundamental principle of pure Christianity, that the atonement of Christ is the only warrantable foundation on which a human creature can establish his hopes respecting a future life. Such being the case, would not any explicit declarations respecting a future state, or any clear assurances of the felicity which in that state is prepared for the faithful: would not such declarations' and assurances, I say, have been premature, if they had been conveyed antecedently to the performance of that meritorious sacrifice; or, at least, before a distinct explanation had been furnished to mankind of the only ground on which they could entertain any well founded' hopes relating to another world? We know, that all expectations of the divine favour which stand upon the basis of human virtue and obedience, are utterly incompatible with the plan of our redemption, and that the plea of merit is one on which no flesh will be accepted before God. But would not a hope of this nature, offensive as it is. to God, and utterly unwarrantable in itself, have been fondly cherished by the pride and ignorance of man, if at any earlier period he had possessed that distinct information respecting future rewards and punishments which the Gospel unfolds ?" P. 9.

Proceeding in this manner with reference to the situation of the Israelites under the law of Moses, Mr. L. affirms the consistency of an imperfect declaration of a future state with their peculiar circumstances.

"Under these circumstances, any clear assurance of immortal life would naturally have led to gross misconception of the terms on which God is pleased to offer that gift to mankind. A promise conveyed in the Law would have been understood as a promise annexed to the observance of the Law. Obedience to that Law would have been consequently regarded as a requisite, and as a sufficient qualification for obtaining from God the fulfilment of the promise. It would have been viewed as constituting a meritorious title to eternal life. Satisfaction to the divine justice, as a necessary preliminary to pardon and favour, would never have been thought of." P. 12.

With regard to the Gospel, the same expediency is asserted.

"First, If the Law had been as explicit and declaratory as the Gospel, on the subject of a future state, this circumstance must have been unfavourable to the establishment of Christianity." P. 13.

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Secondly, Had the Law of Moses supplied a greater clearness of discovery respecting a future life, it would have thus contributed to mislead the early converts to the Gospel from an apprehension of its pure and genuine doctrines." P. 16.

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These positions are well enforced and illustrated; and, indeed, the whole of this portion of the work is deserving of the most careful examination.

In the Third Chapter it is affirmed, that "the doctrine of a future state was always entertained by the Israelites from the very earliest period of their history,"-a point of the utmost importance, and argued with considerable skill.

"Can it then be deemed consistent with the notion of a people peculiarly favoured by God, that they should continue for nine hun, dred years, excluded from participating in a benefit, which, during the same period was enjoyed by every other nation in the world, even the most idolatrous and wicked? Can they with propriety have been designated as a pre-eminently wise and understanding people; can they have gained the admiration of the world as such; if they had regarded themselves in no other light than the beasts which perish, while every other nation maintained the hope of an eternal and happy existence as the reward of virtue? Shall we, in conformity with the language of St. Paul, admit that they had in every respect much advantage over the rest of mankind; and shall we yet believe that they were totally destitute of that doctrine which is more essential to the happiness of man than any other religious principle whatever? The two propositions appear repugnant and contradictory to each other; nor will it be an easy task for ingenuity to explain, how the latter of them can be reconciled with that submission which is due to apostolical authority." P. 31.

Advancing from the consideration of the fact to the cause, our author goes on to enquire into the sources from which the ancient Israelites may have derived their belief in a future state. This discussion is subdivided into three heads:first, an inquiry into the origin of the belief in a future state, considered as a doctrine belonging to the universal religion of mankind; secondly, that the silence of the Mosaic law would have no tendency to eradicate from the mind of the Israelite that belief in a future state, which, independently of that law, he would have entertained in common with the rest of mankind; --and lastly, that the writings of Moses were specially adapted to countenance the belief in a future state.

Under the first of these the circumstances attendant on the fall of man, the death of Abel, and the translation of Enoch, are pointed out as calculated to afford to mankind an intimation that there is another world after this.

"It must not however be forgotten," says Mr. Lancaster, "as we have already hinted, that in order to the propagation of this important truth, peculiar methods may have been employed by the Supreme Wisdom, of which no information has been conveyed to us. Of such pos: sible methods there is one which, with a view to the general illustra tion of this remark, we will briefly notice.

"That the dead have sometimes been restored to life, is an un

doubted truth of revelation. While we acknowledge the purposes contemplated in these supernatural acts of divine power to be agreeable, to that supreme and perfect wisdom by which they were ordained, why should it be thought unworthy of the same wisdom, to permit that the departed soul, after quitting its fleshly tabernacle, should occasionally hold communication with men? Thus may have been afforded a sensible proof of future existence, together with an instruction, founded on experience, respecting the final issue attendant upon the conduct of men in their probationary state." P. 57.

The foregoing argument is somewhat qualified in a subsequent page.

"To have passed over this topic in silence would have been hardly consistent with a proper deference to those many writers of distinguished name, by whom the greatest stress has been laid upon it as a clear proof of the immortality of the soul. It will readily occur, that if such communications were afforded under the dim obscurity belonging to the early periods of revelation, they must, agreeably to the foregoing view, be less needful under a dispensation which has brought life and immortality to light. Lastly, it is to be remembered, that these remarks are not introduced for the purpose of contending, as matter of fact, for the actual employment of this specific mode of instruction; but merely as an illustration of the general possibility, that certain methods of teaching a future state may have been employed, of which no notice has been conveyed to us." P. 59.

The question, whether the doctrine of future rewards and punishments can justly be regarded as a discovery of human reason is decided, as might be expected, in the negative; 'first, on abstract principles, great stress being laid upon the well known arguments of Dr. Ellis; and afterwards, by an admirable examination of the opinions of the ancients, in which though much has been anticipated by Warburton, and the subject is of a description to produce considerable diversity of opinion, yet the ability with which the whole is drawn up, will be justly appreciated by all who are best able to estimate the difficulty of the undertaking.

The second section of this Chapter is perhaps one of the least satisfactory portions of the whole; nor does the third altogether answer our expectations. The nature of the proof adopted in the latter, however, deserves attention; and will be sufficiently understood from the following passage.

"From these general considerations, we will pass on to an examination of certain separate portions of the sacred text. We shall thus be enabled both to display the grounds, and to illustrate the character, of that belief in a future state, which the subjects of the Mosaic economy would deduce from the book of their law. The result, we trust,