angels,) the souls of the wicked and impenitent are "reserved in everlasting chains, under darkness, unto the judgment of the great day."

The state of the dead, both of the wicked, and the just, cannot be more exquisitely described than in the parable of the rich man and Lazarus. "It came to pass that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died and was buried. And in Hell (or as it more properly signifies the invisible state of the dead;-the place of departed spirits;)-in Hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried, and said, Father Abraham, have mercy on me; and send Lazarus that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember, that thou in thy life-time receivedst thy good things, and likewise Lazarus evil things: but now, he is comforted, and thou art tormented." Here it is expressly declared, that immediately after death, Lazarus was in a state of happiness; as was the rich man in a state of torment. And although, in a parable, every circumstance, may not perhaps, be considered as strictly argumentative, yet, it is manifestly the scope and design of this parable, to shew what becomes of the soul after death. Moreover,

that what relates to the condition of the righteous, is not merely parabolical, we have already shewn, from the authority of our expiring Lord Himself: and surely, we cannot but draw the same conclusion, with reference to the condition of the wicked. Besides, we are to recollect, that Jesus addressed this parable to the Jews: and therefore, as it was spoken, as a warning to the covetous and vain-glorious Pharisees, it must of course be expounded, conformably to their ancient traditions, concerning the state of the soul, when separate from the body. As our Lord says, that the soul of Lazarus was, immediately upon his death, conveyed by angels into Abraham's bosom;-so we find, from some of the ancient paraphrases on Scripture, it was the opinion of the Jewish Church, before our Saviour's time, that the souls of the faithful, after death, are, by the ministry of angels, conducted to "Paradise," where they are immediately placed in a state of felicity. And if this opinion of the Jews had been erroneous, doubtless our Lord would not have given it his divine sanction; much less would he have related the circumstances of this parable, in such a manner, as tended so manifestly to confirm it.

Having now seen, brethren, what are the doctrines of Holy Scripture concerning the state of departed souls,-it would be easy to shew, that those of the Primitive Church were

precisely the same: the disciples and immediate successors of the Apostles, not having, in this, more than in any other important point, deviated from their inspired teachers.

A full detail of evidence is however unnecessary sufficient is it for us to believe, that the souls of Christ's faithful servants,-"justified freely by his grace," "washed in his blood," and clothed in the robes of his righteousness,-have no sooner put off their mortal tabernacle, than they are received into "Paradise," the invisible mansion of departed spirits: where, in the possession and exercise of active powers, the "redeemed of the Lord" are preserved in joy and felicity, till the season shall arrive, for their advancement to future glory-the "perfect consummation of their bliss, both in body and soul," at the general resurrection, in the last day. Whilst on the other hand, the souls of the wicked, immediately after death, are in a state of torment;-in the invisible region of unutterable woe, reserved to yet greater, and everincreasing misery, at "the day of judgment, and perdition of ungodly men." To this extent, as we have shewn, our conclusions are warranted by the authority of Scripture, as well as by that of the Primitive Church; but beyond this, researches into so difficult and mysterious a subject, are both useless and dangerous: since they tend rather to puzzle and confound, than to edify the

inquirer; whilst they can have no influence whatever, either in confirming his faith, or improving his moral conduct.

Restricted and regulated by God's inspired Word, this doctrine of the intermediate state of departed souls, is indeed full of essential advantages to all. To the renewed and pious Christian, it surely must be a source of comfort and consolation, more especially in the near prospect of dissolution, to have a sure hope that angels are waiting to receive his soul, and carry it "into Abraham's bosom:"-and that "through the grave and gate of death," he shall pass at once into " Paradise," there to remain in rest and peace, and in the joyful hope of a crown of glory, which, through his Saviour's merits, shall be bestowed upon him at the last day.

But more particularly, does this doctrine claim the serious attention of the wicked and impenitent. If they "die in their sins,”—(and who shall say that "this night his soul may not be required of him?")-they shall assuredly, be instantly consigned to a place of torment,-a state of irreversible misery. Oh! let not the sinner then deceive himself, with the delusive idea of a respite, an intermission of punishment, till the day of judgment. No: his punishment, like that of the rich man in the parable, will commence from the very monent of his dissolution.

Let him not cherish vain hopes of a

purgatory, a state of temporary torment, by which, (according to the tenets of the Romish Church,) the soul is supposed to be purified from mortal sin, and prepared for the enjoyment of eternal bliss. No: the Christian, whose belief rests solely on the inspired Word;-whose faith is built on the sure foundation of "the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone,"-knows of no such place. And why? Because the Bible warrants him to expect no such abode or condition. It teaches him, on the contrary, that "he that is filthy shall be filthy still," "for there is no work, nor device, nor knowledge, nor wisdom in the grave;" Consequently, there can be no repentance. And since Christ has declared, "except ye repent, ye shall all likewise perish," the inference is surely most awful, most unquestionable :-that in whatever state the sinner dies, in the same shall he continue till the day of judgment; when the impenitent shall hear, with bitter anguish, the dreadful sentence, which completes his misery, and seals his eternal doom,-" depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels."

Oh! "consider this," I beseech you,-timely and seriously "consider this, all ye that forget God, lest He tear you in pieces, and there be none to deliver you.'

Your compassionate Redeemer yet waiteth