THE EDINBURGH Christian Instructor. No. CXLVIII. NOVEMBER, 1822. VOL. XXI. No. XI. RELIGIOUS COMMUNICATIONS, &c. FOR THE CHRISTIAN INSTRUCTOR. Remarks on Rev. xiv. 13. "And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.' Rev. xiv. 13. CHRISTIANITY is the religion of holiness. As it has God for its author, and the salvation of men for its object; and as the means that it employs for the accomplishment of all the purposes for which it is intended, are worthy of him who loveth righteousness and hateth iniquity, it may well be denominated, a holy religion. This epithet is, indeed, usually bestowed upon it, both by those who own its authority, and submit to its requisitions, and by those who only yield a courteous obedience to the external forms of worship which it prescribes. Upon the most superficial examination of the subject, it will plainly appear that the religion of Jesus Christ is not more distinguished from the cruel and voluptuous superstition of the Pagans and Mahometans, by the possession of those evidences which establish its truth and authority, than it is by the purity of the prin VOL. XXI. NO. XI. ciples which it teaches, and the excellence of the precepts which it enjoins. The very design of the revelation of mercy that is contained in the sacred Scriptures, is in subordination to the glory of Godthe production of holiness of heart, and propriety of conduct, in those who are to be made partakers of the salvation which it declares. "For the grace of God that bringeth salvation," saith the Apostle Paul, "hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God, and our Saviour, Jesus Christ: who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." It is painful to think that vast multitudes, who style themselves Christ 5 A ians, show but too plainly, by their habitual conduct in life, that they are unworthy of the title which they wear. He who examines the character of the doctrines and precepts of religion, as they are detailed in the pages of Holy Writ, and carefully considers the language and actions of the majority of mankind in Christian countries, will, indeed, be astonished at the vast incongruity that exists between the profession and the practice of many who are called the disciples and servants of Jesus Christ. As it is of great importance that we form correct conceptions of the nature and tendency of the principles of the religion which we profess to receive and believe, a concise review of the doctrines of Scripture on these points, may not, even in these days, that are usually considered as enlightened, be altogether unnecessary or improper. Having already attempted, on a former occasion, to offer some explanation of the first part of the verse, which has been chosen as the subject of some reflections on the death of good men, and inquir. ed into the nature of the description which is given of those who are pronounced "blessed" at their death, and also stated a few reasons why those persons "who die in the Lord" may be said to be "happy" when they depart out of this world, it may now be expedient to make some observations on that part of the verse which adds another reason of comfort to the saint under the pressure of his troubles in life, and in the prospect of his dissolution, to those that have been formerly noticed. It is said, with regard to those "who die in the Lord," that they are "blessed; for they rest from their labours, and their works do follow them." We have already mentioned, as the reasons why they are pronounced "happy," that they die in a state of peace with God, and of safety and comfort, and that they exchange a condition of sin and sorrow in this present evil world, for an uninterrupted enjoyment of a holy felicity in heaven. These reasons comprise within themselves the substance of all the others that might be offered with a design to illustrate the truth which is contained in this portion of Scripture; but as the Holy Spirit hath judged it fit to communicate, as another ground of consolation to the afflicted Christian-a declaration, which, when taken in a wide and general view, embraces the most important considerations-it is our duty to endeavour to ascertain the nature and extent of the information which it conveys. This singular expression," and their works do follow them," is remarkably concise and emphatical, and is calculated to present to our minds the most interesting subjects of reflection. Even upon a very slight review of it, we may discover that it points out to us the existence of an intimate and inseparable connection between the actions of men in this world, and their condition in a future state of being. From other places of Scripture, it is plain that the conduct which wicked men pursue, while they live upon the earth, possesses a material influence in determining the character of their situation in the eternal world; and from this particular portion of sacred writ, it is also evident that the works of good men, in this state of sin and suffering, are connected, in a peculiar manner, with the degrees of holiness and felicity which they shall be permitted to enjoy in heaven. The doctrines, then, which are fairly deducible from the expression that is now under our consideration, when it is taken in connection with other declarations of Scripture on this subject, may be viewed as possessing such an extended and important character as will justify us in attempting to explain and enforce them in a series of general, though succinct observations and reflections. From the words, " and their works do follow them," viewed in their relation to the rest of the verse in which they stand, and to the ordinary doctrine of Scripture on the condition of men after their death, we may draw the following conclusions. In the first place, then, we may observe, that it is a certain truth that men are to be judged after their death, by the works which they have done while they lived upon the earth. God is the righteous governor of the world, and he will bestow an impartial recompense upon every man, according to the nature and the qualities of his conduct. Even in the present life we discern many striking indications of the exercise of that justice and equity, which, in the end, will afford an ample retribution, both to the good and the bad. Although the wicked often flourish like a green bay-tree, cast their roots deep into the soil, extend their branches, and hang forth their blossoms, they are sometimes suddenly torn up from the earth as with a whirlwind, and laid in prostrate ruin on the ground, which they once overshadowed with their stately magnificence. The most holy and upright servants of God may frequent ly be depressed and afflicted, but they are also sometimes elevated into prosperity and honour, while their very enemies are compelled to acknowledge that God has interposed his power to succour them in their adversities, and to advance them to eminence of place, and dig nity among men. It is not in this world, however, that either the wicked or the righteous receive the full reward of their actions. The moment of death ascertains the character, and unalterably fixes * dispositions and conduct, possesses infinite knowledge, wisdom, and power. We cannot conceal any thing from his observation, for he is omniscient. We cannot disguise the enormity of our offences from his penetration, for he searches the hearts, and tries the reins, of the children of men, and he knows their most secret thoughts and intentions. We cannot elude the vengeance which is the reward of bur crimes, for he is the Lord God omnipotent, who reigneth over all; and we cannot charge him with the exercise of any undue se verity in his proceedings against us, for the Lord is a God of judgment, by whom actions are weighed; and, as the righteous and so vereign ruler of the universe, he can fall neither into error nor inJustice in the administration of his government. In the second place, we may observe, that the good works which are said to follow the saints into the eternal world, prove them to be in a state of grace and of friendship with God. A pure fountain sends forth clear and salubrious waters. Good works do not make a man good; for we must be sanctified by the power of Almighty grace, before we can perform those works that are really good and acceptable in the sight of the Divine Majesty. Some actions may be extremely useful to society that are of no value whatever in the estimation of the supreme Lawgiver, because they do not proceed from a right intention of spirit. It is the motive from which our conduct flows, that constitutes its true character in the determination of the divine law, and that distinguishes between those works that are good in their own nature, as well as advantageous to mankind, and those works that are good in the sight and judgment of the heart-searching God. If we were to strip off those various dis guises with which men endeavour to cover their intentions, both from themselves and others; from the instances of apparent piety, zeal, benevolence, and fortitude, which they exhibit now and then, to the admiration of the world, we might justly fear that the spectacle that would in that case present itself to our eyes, would be of the most loathsome and revolting descrip tion. The human heart is most ingeniously wicked, and is prone to indulge itself in all manner of sin and folly, under the specious pretext of cherishing a desire to cultivate the growth of the most laudable and excellent feelings and dispositions. It is indeed certain, that every man who is born into the world, possesses a heart which is deceitful above all things, and desperately wicked. Until he is renewed in the spirit of his mind, by the power of divine grace, he has neither inclination nor ability to do those things that are acceptable to God, and that are congruous to his holy law. "Without faith it is impossible to please God," saith the Apostle of the Gentiles, and, in perfect consistency with this declaration, another inspired writer reasons in the following manner : "Yea, a man may say, Thou hast faith and I have works. Show me thy faith without thy works, and I will show thee my faith by my works. Was not Abraham our father justified by works, when he had offered Isaac, his son, upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called, the friend of God." True faith is the gift of God, and is the source and spring from which all those works that are really good do flow. The man who is endowed with this excellent principle, endeavours, in the strength of divine aid, even amidst much weakness, temptation, and corrup tion, discouragement and opposition from his spiritual enemies, to make the law and will of his Father who is in heaven both the rule and the measure of his actions; to mortify the corrupt propensities of his nature, which tend to draw him aside from his duty to God, to himself, and his fellow creatures; and to perform those offices which the precepts of Christianity enjoin, although they be often repugnant to his inclinations, feelings, and prejudices. The love of Jesus Christ constrains him to deny himself on many occasions, to forgive the outrages which others commit against his peace, his honour, and his happiness; to avoid the taking of offence at his neighbours and brethren, even when he has receive ed just cause of displeasure from their conduct; to forget injuries and insults; to promote the welfare of his bitterest enemies; to advocate the cause of truth, and to extend its influence, by exhibiting to the world a quiet and holy example of living; and to mourn in secret over the sins and hypocrisies of the professors of religion; the impiety and profligacy of wicked and profane individuals; and the general prevalence of iniquity and corruption among men in the earth. The same principle induces him to sacrifice his worldly prospects, his ease, and even his life itself, on certain occasions, for the sake of truth and righteous ness; and it teaches him to bear with quietness and fortitude the painful trials which he must experience from the ebullitions of the ignorant pride and false zeal of pretended Christians, and from the open persecution, or the secret enmity, of the men who lie in wickedness. Those works of faith and labours of love which the saints are enabled to perform while they live in the world, will follow them to the judgment seat of Christ, and will there appear as authentic evidences of their union to the Lord Jesus, and of the participation of his Holy Spirit which they have received. "Without"-apart or separated from 66 me," saith the Saviour of the world, "ye can do nothin g." The inspired apostle affirms, that " if any man have not the spirit of Christ, he is none of his ;" and we learn, from the same authority, that "the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ's, have crucified the flesh, with the affections and lusts." In the third place, we may ob serve, that the saints will enjoy in heaven a felicity proportioned to the nature and extent of the suffer. ing which they endure in the present world for the sake of God, and of his cause and truth among men, It is consistent with the wisdom and equity of the divine administra tion of the affairs of the world, that those who suffer for righteousness sake should not lose their reward. The Supreme Ruler of the Universe conducts the government of his works on the most just and regular principles. He will not always to lerate the existence and the triumphs of iniquity in the earth, neither will he permit the perpetual continuance of those afflictions and temptations which distress the good and the virtuous. It is admitted, that the most bitter calamities which befal the church of God, or any individual member of it, are, in the inscrutable wisdom of divine grace, employed as means of advancing the glory of the Eternal Name in the world, and of promoting the real welfare of every one who is called into the fellowship of the saints, according to the pur |