"Because

Jesus Christ to his disciples: I live, ye shall live also." In this the Redeemer speaks of what shall be hereafter in the former, the beloved dis ciple speaks of what is. He says the dead are blessed who die in the Lord; and he speaks of a vast multitude who had thus happily departed, having the 'Eternal Father's Name written in their foreheads;" holy persons, who had manifested their patience by a sted fast adherence to the commandments of God, and to the faith of Jesus.*

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It is of vast importance that we notice, in a particular manner, one part of the scriptural passage just cited; namely, that only those persons are pronounced "blessed,” immediately on their departure, who die in the Lord;" that is, in the genuine vital faith of the Lord Jesus. For, when it is said that their works do follow them," it is not meant that such works will prove any meritorious cause of their salvation; but merely a pleasing conse

* Rev. XIV.

quence of it, rendering them peculiarly capable of enjoying the blessedness of heaven. All, even the most righteous,

come short of the glory of God;" and no flesh could be justified in his sight, should Judgment be awarded, untempered with Mercy. Yet that mercy will not indiscriminately be so tempered... It will not" rejoice against judgment," when those persons stand arraigned at the righteous bar, who, unsanctified by Christian faith, and a pious trust in the merits of the Redeemer, did not die in the Lord. Yet will their works follow them too,→→→ the sinful works of darkness, which unhappily fitted them for the regions of darkness, the destined abode of the workers of iniquity.

What a powerful argument does this consideration furnish in favour of a holy life! How wretched a barter will they be found, at last, to have made, who, for the sake of "enjoying the pleasures of sin for a season" in this life, despise the overtures of a merciful God, do despite to the Spirit of Grace, and of faith, the saving

wreck !

faith of a crucified Redeemer, make ShipWhen death has sealed their doom, what will it profit the most prosperous, the most successful sinners that ever lived, to have gained all they wished for in the world, when they have lost their own immortal souls? For, as these souls, instantly on quitting their polluted bodies, shall go away into everlasting punishment; so, shall those of the righteous immediately be translated to life and happiness eternal.

Hence may we be convinced, that there is abundant evidence in Scripture, that the soul dies not with the body; but, instantly after dissolution, either passes into a state of bliss, or is devoted to a state of misery. Such an inference is directly deducible from the case of Dives, whom we have already traced through the paths of uncharitableness and unbelief, to a place of torment; and no less strongly from that of Judas Iscariot; who by most atrocious "transgresion fell, that he might go to his own place." What that place is, the same repugnant horror must be felt in de

claring, as the apostle felt, when he asked, "if the righteous scarcely be saved, where shall the ungodly and the sinner appear?". Here, though no place be mentioned, ideas are raised concerning one, of the most tremendous nature: even a place, where the worm of conscience dieth not; and where the fire of justly-incensed vengeance is not quenched!

The moral uses of this doctrine, a doctrine surely as awful and important as any thing that can interest a human being, have, in some measure, been shown, as we proceeded in the solemn investigation. Nor is it a doctrine more awful and important, than replete with grandeur and sublimity. For, what is more grand, more sublime, than the view of eternal ages revolving over myriads of immortal beings, inconceivably happy, or inconceivably miserable? Truly, under such a view, may the awakened mind" shrink back, and startle at destruction!" Truly may every accountable creature, impressed with a conviction of the momentous difference there is between righteousness and iniquity,

"between him that serveth God, and him that serveth him not," exclaim, with one who wished more wisely than he acted, "let me die the death of the righteous; and let my last end be like his !"

SECTION VI.

STILL deferring the subordinate illustrations of reason, confirmatory of this doctrine, as well as the sentiments concern ing it, of those sages, who were deemed the oracles of reason in the brightest eras of the heathen world, let us now, with the profoundest reverence, attempt to look through futurity to the time when, as the prophet speaks, " many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." The word many often denotes all; and might here have

* Dan. XII. 2. .