the amiable prelate, "those who thus die in the Lord, have now a nearer and distincter view of that glory, which is reserved for them till the last day; and the

will be, partly, the circumstances of its new state of being. It will be perfectly sensible of the difference between its past and present condition; and become as well acquainted with what passes in that world of spirits, as it was with the transactions of this world, during its union with the body. And we may reasonably suppose, that a new scene of things will afford as ample materials for thought and reflection, as the present. It will fare with the soul, as it does with a traveller, at his arrival in a foreign country. Every object that presents itself will engage its attention, its curiosity, and its examination. To which must be added, its recollection of things past, as far as the ideas it retains of them will permit; and its prospect of futurity, or that everlasting state of being it will be placed in, upon its re-union with the body. A consideration, which suggests to us the state and condition of the departed soul, with respect to happiness or misery.

In the first place, the souls of good men cannot but, immediately on their recess from the body, enjoy that pleasure and delight, which must naturally arise from the sense of their deliverance from all the cares and anxieties, the miseries and distresses, of this mortal life; together with their se

sure and certain prospect of this, doth add to their present joy and satisfaction. This state of departed souls, though it be much superior to that happiness, which those

curity against all future attacks both of natural and moral evil. Like mariners, escaped to land from storms and tempests, they will look back to the troubled ocean of this world, and congratulate themselves on their happy arrival in a port of tranquillity and safety.

One eminent source of happiness to pious souls in Hades, will be, their presence with Christ. This is pointed out by St. Paul, in these words: "We are always confident, knowing, that whilst we are at home in the body, we are absent from the Lord. We are confident, I say, and willing rather to be absent from the body, and present with the Lord."

I am sensible, this text may be alleged as a proof of the soul's immediate translation to heaven, whither Christ is already ascended. But, that it respects the intermediate state of the soul between death and the resurrection, is evident from hence, that the happiness of being present with Christ is represented as being enjoyed by the good during their absence from the body. Hence we must distinguish this presence of Christ with the souls of the good in Hades, from that beatific vision, or sight and enjoyment of God and of Christ in heaven,

who are most happy in this world do enjoy, doth yet fall much short of that bliss, which the same souls shall enjoy after the resurrection; is as much inferior to it, as

which will crown the felicity of the blessed, after their translation, in body and soul, in that region of consummate glory and happiness. And we may conceive this source of previous happiness to consist in certain manifestations of the divine presence of the Redeemer, either constant or occasional; inferior, no doubt, in degree to that of his presence in heaven; but sufficient to inspire the souls of the righteous with inconceivable joy and delight. In neither of these kinds of happiness can the departed souls of the wicked have any share. For, can they rejoice in their banishment from a world, the scene of all those sensual enjoyments, which constituted the supreme happiness of their lives? or, rather must they not ardently wish, they could return into this world, not to repeat those enjoyments, but to lead quite different lives, and, by the practice of religion and virtue, flee from the wrath to come, and work out their own salvation? As to the manifestation of the Redeemer's presence in their dreary abode; so far must it be from affording them any comfort and delight, that it must fill them with shame and confusion, remorse and sorrow, fear and dread, at the thought of having so grievously offended him, and converted a merciful Saviour

hope is to actual possession." This doctrine seems consistent with our church, that "the souls of the faithful, after they are delivered from the burden of the flesh,

into an avenging Judge. A consideration, which points out to us the principal sources, both of happiness to the righteous, and of misery to the wicked, in Hades. I mean the prospect they will have before them (while in that intermediate state) of the judgment to come, and the final state of retribution. They will anticipate, in thought, the approaching appearance of their heavenly Judge, the solemnities of the great day, and their respective sentences to life eternal, or everlasting punishment. This must bring into their view the joys of heaven and the pains of hell, the consummate happiness of the blessed in the kingdom prepared for them from the foundation of the world, and the dreadful misery of the cursed in everlasting fire prepared for the devil and his angels. This anticipation of futurity, this prospect of heaven and of hell were alone sufficient to render the departed soul, in a very high degree, happy or miserable. For, we may reasonably suppose that the soul in Hades will have a clearer and more distinct conception of future rewards and punishments than it had during its abode in the flesh. Heaven and hell, with their respective joys and horrors, will be nearer in view, and, consequently strike more forcibly on the

are in joy and felicity: and yet that such joy and felicity are not so full and complete, but that there is still room for us to pray God," that he would accomplish the number of his elect, and hasten his kingdom; that all those that are departed in the true faith of his holy name, may have their perfect consummation and bliss,

imagination. And what will add greatly to the effect, which this prospect will have on the minds both of the righteous and the wicked, is, that they will now be under no uncertainty as to their final doom. Their hope of reward, or fear of punishment will be determined. For the season of probation being over, and the moral state of the soul become unalterable, it is impossible the righteous should forfeit their title through Christ to a blessed immortality, or the wicked should escape the damnation of hell. And this is agreeable to the doctrine of St. Paul, who assures us, that, at the day of judgment, our sentence to reward or punishment will be determined, not by any thing the unbodied spirit can do, but on the things already done in the body; on the conduct of our lives during our abode in this world.”*

* Broughton.