Eccl. 12. 7. "for flesh and blood cannot inherit the kingdom of heaven, neither doth corruption inherit incorruption." 1 Cor. 15. 50. The apostle Paul, in speaking on this subject, in the same chapter, says: "But some will say, How are the dead raised up, and with what body do they come?" To this he replies: "Thou fool."-A merited reproof to those who are curiously endeavoring to be wise beyond what is revealed. Without answering the question in direct terms, the apostle brought into view the germinating process of grain, that is sown in the earth. "Thou sowest not that body that shall be, but bare grain." And this same bare grain, we know, never rises. But the vegitative principle which it contained becomes evolved-the new plant springs up-the body of the original grain undergoes a decomposition, and again passes into its first elements. Thus also the apostle tells us, that "God giveth it a body as it hath pleased him.” "So also, in the resurrection of the dead: it is sown in corruption; it is raised in incorruption: it is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body:" (or, as W. Penn, on the authority of Beza, tells us it should be translated, “a natural body is sown, a spiritual body is raised.") "There is a natural body, and there is a spiritual body." 1 Cor. 15. Thus, with the apostle, we believe in the resurrection of a spiritual body. What that body is, (or is to be,) we leave to him who will give it, as it shall please him.

And as, in a future state of existence, we shall be spiritual beings, so we belive, our habitations will be adapted to our condition.

That there should be habitations for spiritual beings, is not more mysterious, than that spirits should be connected with matter. And yet, we

know such a connection does exist between the soul and body.

We are aware that there are many wild, speculative opinions, as well as gross ideas, respecting the habitation of the soul after death. Some may be so weak and low in their conceptions, as to imagine that the metaphors, by which invisible things are illustrated by visible, are to be taken literally, and thus fancy to themselves material beings and places: while others, more philosophically, as they suppose, refine away every thing, till realities are called in question. The Society of Friends are not chargeable with either of these extremes. As, on one hand, they never went into the low and gross ideas that have been suggested, so, on the other, when they have been charged with denying any Heaven or hell but what was within them, they positively denied the charge, declaring it "a downright falsehood, and gross calumny." (Vide Barclay's Works, fol. ed. p. 891.)

The Divine Master, in order to comfort his immediate followers, told them: "In my Father's house are many mansions, if it were not so I would have told you. I go to prepare a place for you." John, 14. 2. What or where this place may be, is not our business to inquire with curious and vain philosophical speculation. To those who indulge in such speculations, the reproof of the apostle, "Thou fool," will as properly apply, as in the case of the query, "how are the dead raised up, and with what body do they come?" For if it belongs to God to give it a body as it hath pleased him, so it belongs to him only, to prepare a place for us, according to his own inscrutable wisdom.

Before I close this subject, it seems proper to remark, that the Society have always considered it improper to indulge in speculation on subjects

connected with religion, which divine Goodness has not seen fit to reveal: "For the secret things belong to the Lord our God, but those things which are revealed, belong to us, and to our children." Deut. 29. 29. A fondness to become wise in things not necessary to be known, very early obtained admission into the human mind; and still forms a prominent trait in the character of the natural man. But the humble christian, instead of dwelling on the inquiry of the how, the what, and the where, can repose in confidence, that when he shall have passed the time of his probation here, he may commit his spirit into the hands of a faithful Creator.

We are placed, in this life, in a state of probation. And though that probation will soon pass over, yet the state of being to which we are approaching, is of eternal duration. And as we enter on the boundless ocean of eternity, we enter it under one of these awful sentences: "He that is unjust, let him be unjust still, and he which is filthy, let him be filthy still:" or, "He that is righteous let him be righteous still, and he that is holy, let him be holy still." Rev. 22. 11, And this day of solemn retribution is hastily approaching to us all; as it is written: "Behold I come quickly, and my reward is with me, to give every man according as his works shall be." ib. 12.

The divine Master particularly mentions some offences that should not be forgiven, neither in this world, nor in the world to come. Vide Matt. 12. 32. Luke, 12. 10.

The wicked are represented as having their portion, where their worm dieth not, and where the fire is not quenched, but the smoke of their torments ascendeth up for ever and ever. (Vide 2 Thes. 1.9. 2 Pet. 2. 17.

Jude, 13.

Rev. 19. 3, 20.

10. See also that interesting passage, Matt. 25, from verse 31 to 46: concluding with these striking expressions:-"And these shall go away into everlasting punishment, but the righteous into life eternal." Here it is clearly asserted that the righteous are admitted into life eternal, while the wicked go into everlasting punishment. It has been remarked by a celebrated writer: "What ardently we wish, we soon believe."

But however pleasing it may be to those who cling to sinful pleasures, to suppose that the judgments of the Almighty in another state of existence, are temporary, and will soon pass overhowever they may resort to inventions to find out expedients, and plausibilities in the doctrine of purgatory, or the transmigration of souls, or the expiation of sins, by the present inconvenience of vice, such schemes and notions are but human contrivances, that may indeed amuse them for awhile, but which they cannot carry with them beyond the grave.

On the manner in which we pass the time of our probation here, our final happiness or misery depends. How vain, how delusive is the idea, that any may slight the offers of Redeeming Love, and crucify to themselves the Son of God afresh, and put him to open shame-squandering away the invaluable time, which was given them, to work out their salvation with fear and trembling; relying on another opportunity to be afforded, in some new body, or perhaps, in some new world! Such an idea seems directly calculated to lay waste the responsibility of man, which forms one of the powerful motives to circumspection and perseverance in well-doing.

Different, far different from these enervating and sin-pleasing speculations, are the views which

are presented to us through the medium of divine revelation. Though unmixed and endless felicity on the one hand, and an eternal separation from God and happiness on the other, are represented as dependent on the manner in which we pass the time, of our sojourning here-that time, with its conflicts and sufferings, in adorable goodness and condescention, is made short. We are not detained for ages in this troubled scene. A few short days or fleeting years, are permitted to roll over us a few (comparatively) earnest breathings to arise to Heaven-a few painful conflicts to be endured, and a little space filled up, in persevering integrity to God, and in putting on his divine nature! So short is human life, compared with that state of being to which it leads, that we seem only to be called upon to arise, wash, and be clothed, before we leave this state of weakness and of conflict.

On the other hand, though human life is thus transitory-though the race of the wicked is short -yet they have time enough to make a decided choice. Nor is this all. They are called and invited to holiness, by the grace of God, that brings salvation-convincing them of sin-inclining them to virtue, and giving them ability to overcome every temptation. To adopt a figurative mode of expression, used by R. Barclay, the Apologist— they are not only convinced of sin, and inclined to righteousness, but the Redeemer lays hold on them, and would raise them out of their pollutions, and free them from every entanglement, if they, on their part, only will not resist the operations of this redeeming power. But if they refuse to be thus separated from their corruptions-if they resist the hand thus laid upon them, in adorable goodness— the consequence must be their own. The blackest