Whilst the wicked "are in torment" from the worm of Conscience which dieth not,---from the fire of a malignant nature or disposition which shall never be quenched--the righteous, reviewing "their works," and anticipating the final reward, repose in a happy tranquillity. The contrast of the righteous and the wicked, in this passage, displays, most strikingly, the sensibility of the Soul, whether destined to suffer or to enjoy. That the refreshment of the good are lively beyond all that we can conceive of earthly vivacity, we infer from such descriptions as follow:* "To him that overcometh, will I give to eat of the tree of Life, which is in the midst of the Paradise of God." "A multitude " clothed in white robes" had come out of "great tri"bulation." And it is said: "They shall hunger no "more; neither thirst any more. "light on them; nor any heat.

Neither shall the sun

For the Lamb shall

"feed them, and lead them unto living fountains of wa"ters. And God shall wipe away all tears from their "eyes." But they have all their earthly recollections, whilst they "sing the song of Moses, the servant of "God."-They recollect the sacred music in which they had so often rejoiced: And they who had joined their voices in concert, recognizing each other, chaunt again the song of Moses--the same holy Assembly.

ii. 7. vii. 9, 14, 16, 17. xv. 2, 8.

Nor do we observe reminiscence only. They call to remembrance their friends still remaining upon earth their friends still suffering-still exposed to cruel persecutions. "I saw the Souls of them that were slain " for the word of God, and for the testimony which they "held. And they cried with a loud voice, saying: "How long, O Lord! holy and true, dost thou not judge " and avenge our blood on them that dwell on the earth? “And white robes were given to every one of them: "And it was said unto them, that they should rest, yet "for a little season, until their fellow-servants, also, and "their brethren that should be killed as they were, should "be fulfilled.”* It is obvious, that these scenes and characters are all exhibited as previous to the general judginent and even to the first resurrection.

Rev vi. 10, 11.

SECTION II.

I HAVE thus endeavoured, in discussing one of the

most interesting subjects that can engage the mind of man, to collect the rays of light that gleam, in a manner, through the Scriptures, and to bring them to one point of illumination.

To lay open, indeed, the " things which must be "hereafter," is not for human imbecility. But, if, in our access to the gates of eternity, we have not presumptuously overstepped the limits which the Scriptures of Truth have set to rational investigation, we need not, perhaps, lament our labours as impertinent or fruitless.

The texts in question, though scattered through the Bible, may yet be gleaned with profitable industry: The passages, though sometimes obscure or ambiguous, may yet admit of useful illustration. And, from a familiar acquaintance with subjects in which our eternal welfare is involved, we may contemplate results the most salutary and beneficial.

I am sufficiently aware, that my construction of ́several texts may to some appear forced or fanciful.

The supposition (which it was my task to controvert and disprove) that the Soul, immediately after death, is in a state of insensibility, has been entertained by theological writers whose ingenuity we admire and whose piety we have no right to question.

But, in my mind, it is a theory so contrary to the very nature and attributes of the Soul, that (independant on sacred writ) the metaphysician would scruple to adopt it; since even in sleep when the organs of sense are shut up---when the body lies quiescent as in death, he sees the Soul still vigorous and alert, clear in its recollections, and rapid in its imaginings." And, in my appre

hension, it is a theory so adverse to the whole tenour of the word of God. that I wonder much more at its fabrication when I consider where it originated, than at the ready reception it has met with in the christian world; since it must lend a sanction to scepticism, and (I had almost said) a sort of shelter to sin.

Embracing a notion in itself so unintelligible, and only to be conceived, therefore, as synonymous with at least a temporary annihilation, the guilty might hope to escape from the recognizance of their guilt, to the land of darkness and oblivion, where not only their "glite

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terings"-their " false deceitful shew"-but the very thoughts of their hearts" would" perish.” *:*

The conscience, once quenched, and for thousands of years extinct, might be no more rekindled, to flash on the sinfulness of sin, or to lighten up the terrors of judgment.

If the discontinuance of the Soul's exertions be thought probable-if the Soul be supposed to drop insensible as into nothing, to be recovered at some moment, far-far remote in the ages of futurity;-is it not easy to flatter ourselves with the persuasion, that to thousands of years may be added thousands more? And are not such thousands, to our span of comprehension, equivalent to eternity? Is it not natural to ask (and it has been asked) "where is the promise of his coming? "For since the Fathers fell asleep, all things continue "as they were, from the beginning?"-The Patriarchs and the Prophets-they, through whom were promised "such good things as are past man's understanding"they, through whom such threatenings were denouncedare all “ fallen asleep"-have all been locked in slumber for "the years of many generations." Even their tombs have crumbled into dust. Is it probable, then, that they will ever awake to life? And the world goes

Ps. 146. His thoughts perish-rather "his false de ceitful shew"-literally his glitterings." Horsley in loc.