the Pyrenees, with cartilages proceeding from their | influence, frustrating his best laid schemes, dispelling sides, like the wings of bats, by which they glided swiftly along, and made great havock amongst the sheep. The Hebrews, when sojourning in the wilderness, were punished for their disobedience and rebellion against God, by the seraph, which wounded many of them, and caused death and wailing in their encampment. "The Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died.' Numb. xxi. 6. The only other serpent which we shall notice is the cockatrice or basilisk, known to the Hebrews by the names tsephuon and tsiphoni, which signify to hiss, for which this creature is remarkable. The Latins, for the same reason, denominated it the hisser. The basilisk is described as being about three palms in length, of a reddish colour, and moves along its body half erect, having the head decorated with a crest. The wound which it makes is said to be incurable, and its breath so noxious as to prove fatal to those.beasts which inhale it before they are bitten. The cockatrice was not a native of Canaan, but abounded in Egypt, and was known to the Israelites as an object of terror and dread. It was alluded to, in the days of antiquity, as a token of supreme authority. When we consider the pestiferous nature and habits of this serpent, and its dread-inspiring character, we are led to see the moral grandeur of the description given by Isaiah, of the period when the Gospel shall be proclaimed in every land, and the joyful sound shall be re-echoed from every clime; "The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." Isaiah xi. 8, 9. From the preceding details, it will be seen that serpents fill a memorable place in animated nature; and if we attend to the history of the world, as given in the Word of Life, and as related by the children of men, we shall perceive that they have exercised a powerful influence over the transactions of the human race. They have been noticed in Scripture, and distinguished for their sagacity and cunning: "The serpent was more subtle than any beast of the field which the Lord had made." Gen. iii. 1. When Jesus gave his disciples an example of prudence and circumspection, he directed their attention to the same object; his language was, Be ye therefore wise as serpents, and harmless as doves." Mat. x. 16. In oriental countries the serpent was the common symbol of power; it was emblazoned on the attire of the monarch, and surrounded his diadem. Superstitious veneration was paid to it as an ornament, and as a token of might and authority; and though it may not be so contemplated in modern times, it is still an object of wonder and imitation. The term is applied to the works of nature and the works of art to the meandering stream and the wave line on the manufacturer's web. The snake has also been looked upon as the origin of evil, and has been described as such in the mythology of the Indians. The valiant men of antiquity, who were giants in suppressing evil, have been represented as the conquerors of serpents, such as Apollo the destroyer of Python. These reptiles were adored by the heathen, and the heads of their priests surrounded with them, or with devices imitating their appearance; and "in the orgies of Bacchus Monoles (or the mad) his worshippers were crowned with serpents, and yelled out Eve, Eve, even her by whom the transgression came." But to whatever extent serpents have been the subjects of superstitious veneration, and to whatever extent Satan may have succeeded in establishing his kingdom through their instrumentality, it is consoling to know that an invincible power is at work, counteracting his his most fatal delusions, and preparing for a full and an eternal triumph over this fiendish enemy of man. Christ came into this world, in order that he might bruise the head of the serpent. Jesus became incarnate that he might destroy the works of the devil. And when he was upon earth, he cast a miraculous robe of protection around his disciples, so that serpents, the similitude of Satan, could not injure them: "Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you." Luke x. 19. God so admirably arranged things in the treatment of his ancient people in the desert, that the very bite of the serpent was rendered instrumental in giving them important instruction. When they were seized by the seraph in the wilderness, and cried to Moses for help, the Lord desired him to make a serpent of brass, and put it on a pole, that he who was wounded might look to it and be healed. This taught them the great power and loving-kindness of God, and led them to fix their hearts upon him as their shield and deliverer. This event also typified an infinitely more transcendent deliverance than freedom from any bodily pain, however agonizing. It typified the rescue of the soul from the subtile enemy and deceiver of mankind by Jesus Christ, a rescue from eternal pain, everlasting anguish, and never-ending woe; for as Moses lifted up the serpent in the wilderness, even so must the Son of man he lifted up; that whosoever believeth in him should not perish, but have everlasting life." John iii. 14, 15. THE HAPPINESS OF DEPARTED SAINTS: BY THE LATE REV. JOHN CAMPBELL, D.D., One of the Ministers of the Tolbooth Church, Edinburgh. "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. I INTEND not at present to enter into any critical explanation of the words of the text, nor to inquire concerning the period of sacred prophecy, to which they may be understood directly to refer. In the foregoing chapter a beast is described as rising out of the sea, having seven heads and ten horns, "and it was given unto him to make war with the saints, and to overcome them." This probably alludes to the dreadful persecutions which should Rome, against the faithful disciples and witnesses be carried on by the anti-christian Church of of Jesus. In this chapter the scene is transferred to heaven, where the Lamb is represented as standing on Mount Sion, with all the sealed thousands of his saints, whom he hath redeemed from the earth. The prospect of joining at last that blessed company may well support and comfort his followers, under all the hardships which they may, at present, be called to endure for his name's sake; and even though brought to seal their testimony with their blood, their fate should rather excite our congratulation than regret. For John informs us that he heard a voice from heaven proclaiming the happiness of the martyrs and saints of God at death, and this rejoicing testi mony he is commanded to record. "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." Though these words may be understood as primarily referring to those who, having obtained the crown of martyrdom, are permitted, at death, to enter into heavenly rest, there appears no necessity for confining the application of the text exclusively to them. It is certain that, to every true believer death is great gain, and that to such to depart, and to be with Christ, is far better" than to remain on earth. We may, therefore, justly view the words of the text as announcing, in general, the happy condition of departed saints, when the stroke of death removes them from this mortal life. Their bodies are consigned to the grave; their spirits ascend to heaven, and there they rest from their labours, and their works do follow them." I. Let us attend to the state and character of those who die in the Lord. The general meaning of this expression is abundantly obvious. The Lord Jesus Christ is certainly the person alluded to in this passage; and those who die in the Lord are all true Christians who are savingly connected with him, and united to him as their living Head. That you may enter more fully into the real import of this character, it is necessary to remind you that, by reason of our apostasy, the whole human race is estranged from God. That blessed relation and intercourse, which originally subsisted between God and man, is broken off; "we are become enemies to him in our minds, and by wicked works; and are alienated from the life of God, through the ignorance that is in us." In this wretched situation God might have justly left us to perish, without remedy and without hope. But, in the exceeding riches of his grace, provision was made for our recovery and salvation. In the council of peace, the Lord Jesus Christ was set up from everlasting as the only Mediator between God and man; and in the fulness of time, he came to do all that his love had prompted him to undertake. By fulfilling the righteousness of the law, and making atonement by the blood of his cross, complete satisfaction was made to offended justice, and a solid foundation laid for the salvation of perishing sinners. In the everlasting Gospel the proclamations of grace are addressed to all who hear them, and the chief of sinners are invited to accept of mercy. But the actual participation of the blessings of salvation is limited to those, exclusively, who, receiving the record which God hath given concerning his Son, become united to him as their only Saviour. Hence, it becomes a deeply interesting inquiry, how is it that any of the sinful children of men are introduced to such a saving relation to the Son of God? This is accomplished by the gracious influence of the Holy Spirit. It is his blessed province to convince of sin by leading sinners to just views of the spirituality, extent, obligations, and sanctions of the law of God. When the commandment comes with peace, the self-righteous confidence of the sinner is overthrown, and he perceives that he is dead in trespasses and sins. The Lord, the Spirit, farther reveals Christ to the awakened soul, in all the glory of his saving character, as a most necessary, suitable, and willing Saviour, "able to save to the uttermost all that come to God by him." All opposition, on the part of the sinner, is overcome. His unbelieving suspicions and jealousies are removed. By a sweet, yet powerful influence, his heart is drawn to Jesus. In a day of power he receives, with implicit credit, the Gospel testimony concerning him, and sets to his seal that God is true. Such, then, is the commencement of this blessed union that subsists between Christ and the believing soul. "He that is joined unto the Lord is one spirit." "Christ lives in him, and dwells in his heart by faith." A variety of striking similitudes are employed in Scripture, to represent the intimacy and permanence of this sacred union, as well as the reciprocal endeared communion to which it gives rise. But without entering on the consideration of these, I would just observe, that such is the situation in which death finds the true believer. As to him to live was Christ, so when he comes to die, he dies in the Lord. And in order, still farther, to illustrate this subject, it may not be improper to attend a little to the union of the dying saint to Jesus, in respect both of its reality and evidence. 1. The true believer really dies in Jesus. This sacred union, which continued through life, is neither dissolved nor interrupted by death. With respect to his external condition, he may have passed through many vicissitudes. He may have experienced, too, a great variety of changes in the frame of his spirit. But none of these can affect his relation to his Saviour; for the love of Christ remains unchanged. He rests in his love to his people. "Jesus Christ is the same yesterday, to-day, and for ever." No hostile influence or power can possibly dissolve the sacred band that joins the Christian to his Lord. Neither the devices of Satan, the malignity of persecutors, the allurements of the world, the snares of life, or the terrors of death, shall be able to pluck any of his sheep out of their heavenly Shepherd's hand. Death terminates every relation that subsists on earth. The nearest and dearest friends must now bid to each other a long farewell. The union between soul and body must be dissolved for a while. Before the soul takes its flight from the tabernacle of clay its powers of intelligence may be disturbed, and sensation itself apparently suspended. But the relation of the true believer to his Lord survives every other relation. It remains unimpaired by the harbingers of mortality, and un hurt by the agonies of dissolving nature. "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." 2. When mention is made of the believer's dying in the Lord, this naturally leads us to consider the evidence which is given us of his actual interest in this inestimable privilege. His faith will also work by love, and he will not fail to express the various sentiments of unfeigned charity to others, so far as his abilities and opportunities admit. He will be especially desirous that patience may have its perfect work. Far from murmuring or repining under the hand of God, he will study, through grace, meekly to bear whatever burden his heavenly Father may impose, and unreservedly resign himself to his management and disposal. Instead of indulging anxious wishes of life or health, the supreme desire of his soul will be, that whether he lives, he may live unto the Lord; and whether he dies, he may die unto the Lord; that whether he live, therefore, or die, he may be the Lord's. And here it must be observed, that the surest evidence of an interest in Christ ariseth from the uniform tenor of a life devoted to God. This is a more decisive evidence of sincerity than the liveliest sense of joy upon a dying bed. And the testimony of a good conscience may afford a solid satisfaction to the believer himself, and to others around him, however languid his frame, and uncomfortable his feelings may then happen to be. "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." At the same time, when the believer apprehends approach-his will. Such a frame may be less pleasant to ing dissolution, it may be expected that he will study to exercise such a temper and behaviour, becoming his situation, as may tend to glorify God, to minister to his own comfort, and edify surrounding Christian friends Precious, in the sight of the Lord, is the death of his saints," yet a considerable variety may be observed in his dealings towards them, at the closing period of life. Some he is pleased to favour with more liberal communications of his grace, in consequence of which their hearts are filled with joy, and their lips express the language of triumph. Others again, whose spirits, so far from being elevated are rather depressed and languid, may be enabled to glorify the Lord by continuing to the end in the exercise of a steady faith, a solid hope, a constant patience, and unreserved resignation to the Lord; for they rest from their labours, and their works do follow them." This leads us now, the Christian himself, but, surely, it is no less decisive than the former of his connection with the Saviour. In some respects, indeed, it seems to have the preference, as it appears to have less dependence upon external causes, and affords the He will die in the faith of the Lord Jesus, holding evidence of a stronger faith than when this divine fast the faithful word, declaring his unshaken faith, principle is supported and enlivened by abundance not only in the general truth of Christianity, but of sensible joy. But whatever be the situation also in those peculiar doctrines of that Gospel and feelings of the dying saint, his eternal inrevelation, on which all the hopes of sinners de- terests are secure, and the Spirit of God delivers pend. Jesus Christ will be precious to his soul, and it with all solemnity as a certain and most comhe will continue to regard his righteousness and sac-fortable truth, "Blessed are the dead who die in rifice as that sure foundation which God hath laid in Zion, other than which, no man can safely lay. It is also a pleasing evidence of the Christian's union to his Saviour, when he is enabled to maintain confidence toward God through our Lord Jesus Christ; not casting away his confidence, but holding fast the beginning of the confidence, and the rejoicing of the hope, firm unto the end. How much does it adorn the doctrine of God our Saviour; how highly comfortable to himself, as well as satisfactory to other Christians, when the dying saint, amidst all the infirmities of dissolving nature, and all the diffidence of a tender conscience, is enabled to express good hope through grace, and a cheerful expectation of a happy immortality! But he will die in the exercise of repentance toward God, as well as of faith toward our Lord Jesus Christ; conscious of innumerable failings and of aggravated transgressions, he will bewail and confess them with unaffected contrition, and far from expecting heaven as the reward of his own merit, he will be looking for the mercy of the Lord Jesus unto eternal life. II. To consider the blessedness of those of the dead who die in the Lord; yea, saith the Spirit, from henceforth, that is, immediately from the time of their departure, and release from the flesh. They were formerly in heaviness, through manifold temptations; but now these are at an end for ever, and all to come is bliss. It was the remark of a wise heathen, that no man deserves to be called happy before his death. But it is from Christianity we must learn the nature and excellence, as well as the certainty, of that felicity which good men after death are permitted to enjoy. They are neither doomed to the penance of purgatory, nor do they sink into insensibility, unconscious of existence through all the ages that intervene till the resurrection day; but their souls do immediately pass into glory, and are blessed with the spirits of the just made perfect. Their blessedness is described in the text, in two different views:— 1. They rest from their labours; that is, from all the toil and travail, fatigues and hardships, | ter the kingdom. Whilst he remains in this fleshly which they were obliged to undergo, whilst in tabernacle, he groans, being burdened; but the this mortal state. They rest from all the labours kind hand of death delivers him from all his of the Christian life; not that they ever felt or troubles. Heaven is the land of perfect and evercomplained of those as burdensome: love sweet-lasting rest. In that blessed world, all those things ened all their toil. They had learned, by grace, to say, his commandments are not grievous; and had found, in their happy experience, that in keeping of them there is great reward. But the duties which they were called to discharge, were numerous and difficult. Unceasing watchfulness, and laborious exertion, on their part, were ever indispensably necessary. They were animated to constancy and perseverance, by the hope of final repose; and now the fatigues of duty are happily over. The labour of love is at an end on earth; and the rest of heaven is sweet. Thus the labourer, who hath borne the heat and burden of the day, rejoiceth in the prospect of evening, which terminates his toils, and invites him to repose. which prove the occasion of so much disquietude to us here, are for ever unknown. The pains and languors of a diseased body; the anguish of a broken heart; perplexities respecting a provision in life, the persecution of the wicked, and the scoffs of the profane; the grief of witnessing the sufferings of those whom we most tenderly love, sufferings which we can neither remove nor alleviate; and the final pang of separation, when they are parted from us:-all these things are forgotten in heaven; for there shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away, and God shall wipe away all tears from their eyes. 2. Blessed are the dead who die in the Lord, for their works do follow them; that is, the piety and goodness which distinguished their character here below. These often survive the saints of God even in this world. The remembrance of their virtues remains when they themselves are gone, and the memory of the just is blessed. But their good works also follow them to heaven. They rest from all the labours of the spiritual warfare. The life of the Christian on earth, is not merely a life of labour: it is also a life of conflict. He is called to endure hardness as a good soldier of Jesus Christ; to take to himself the whole armour of God, and go forth to fight the battles of the Lord. The devices of Satan must be discovered and avoided, his fiery darts quench-They do not go before them to establish a meried, and his more furious attacks repelled. The world, with all its blandishments and snares, must be overcome by faith. Innumerable internal corruptions, irregular appetites, and impetuous lusts, must be controlled and vanquished. This certainly is no easy task. Many a hard conflict is the believer obliged to maintain; nor are his exertions always crowned with success. His enemies sometimes prevail against him. The world and Satan may rejoice in a temporary victory; and the law in his members, warring against the law in his mind, bringeth him into captivity to the law of sin. So that he is often obliged to exclaim with the apostle, "O wretched man that I am, who shall deliver me from the body of this death!" How much does the brave soldier rejoice, when the hardships and dangers of a tedious campaign are exchanged for the rewards of victory and the repose of peace? And such will be the triumph of every faithful soldier of the Captain of Salvation. torious claim to the heavenly blessedness: for this the blood of martyrdom itself were insufficient. Those holy men, who have come out of great tribulation, and are now before the throne of God, have all washed their robes, and made them white in the blood of the Lamb. But whilst merit is excluded, there are several other important views in respect to which the good works of believers do follow them to heaven. They accompany them thither, to prove their title to the remunerations of grace. They shew, that these are the persons for whom the kingdom was prepared before the foundation of the world. The good works of the saints demonstrate also their meetness for the heavenly inheritance. Those gracious principles, dispositions, and habits, to which they are now formed by the Spirit of God, are nothing else than the elements of perfection, the prelibations of eternal life. They enable the holy soul to understand the nature of the heavenly state, and qualify it for the business and enjoy When death hath done his utmost, the Chris-ments of the upper world. tian's warfare is accomplished; the victory is won; and he is more than a conqueror through Him that loved him. His joy is like the joy of men, when they divide the spoil. His complaints are exchanged for praises, and his groans for songs of everlasting triumph. "O death, where is thy sting? O grave, where is thy victory? Thanks be to God, who giveth us the victory, through our Lord Jesus Christ." They rest from all the troubles and sufferings of this mortal state. The word here termed labour, is also used to express uneasiness or trouble. Through much tribulation must the Christian en The good works of the saints serve to determine the degree of happiness and glory to which they shall be advanced. One star differeth from another star in glory; so also is the resurrection of the dead. In the heavenly world, all the saints of God are perfect and happy; but their perfection and happiness admit of degrees. And we are led to consider the progress they have made in holiness on earth, as the measure by which their happiness in the heavenly state is to be ascertained. I go not at present into a detail of the proof by which this assertion might be supported. Suffice it to say, that we cannot conceive a stronger motive to animate the Christian to be stedfast and immoveable, abounding always in the work of the Lord, forasmuch as he knows that his labours shall not be in vain in the Lord. Having considered the character and blessedness of those dead who die in the Lord, how much does it concern us all, my friends, to secure an interest in the Lord Jesus Christ as our Saviour, and to endeavour, through grace, to lead such a life as is connected with so blessed and so glorious an end? And when our pious friends are removed from us, instead of giving way to inordinate sorrow, should we not rather rejoice in their happiness, and congratulate them on the perfection and glory to which they are now advanced? "Blessed are the dead who die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours; and their works do follow them." SKETCHES OF THE HISTORY OF ISRAEL. "For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any ments of our God. It is after being delivered from so degrading a bondage, and after being brought into the glorious liberty of the children of God, that we are in favourable circumstances for yielding a hearty and willing obedience to his commandments. Love is the fulfilling of the law; and surely so signal a deliverance was well fitted to call forth the liveliest feelings of gratitude and love in their hearts, and to draw them to obedience by the cords of love and the bands of a man. This deliverance served farther to encourage them to pressive manner, what must be the end of a life of sin, obedience, by setting before their eyes, in a very imin those tremendous judgments, that were sent down upon their enemies. They were thus taught, by what they had seen, as well as by what they had heard, that while it shall go well with the righteous, it shall go ill with the wicked; for they shall reap of the fruit of their own doings. Their preparation for receiving the law was farther carried on by the strict charge that was given them to sanctify themselves, and to wash their clothes, and to put away every thing that would render them ceremonially unclean. This was evidently intended to impress deeply upon their minds a conviction of their defilement by sin, which disqualified them for near intercourse with the holy Lord God, and to impress upon their minds a conviction of the necessity of their being washed in the blood of the Lamb, that precious blood that cleanseth from all sin. Thus they were taught, that the God of Israel was the God of holiness; that he is of purer eyes than to behold ini such thing as this great thing is, or hath been heard like it? Did quity; that he will be sanctified in all them that ap ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a tretched-out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?"-DEUT. iv 32-34. II. THE second period of the history of Israel consists of the time that elapsed, from their deliverance out of Egypt, and their sojourning in the wilderness, until their obtaining possession of the promised land. This, though comparatively a short period of their history, consisting of little more than forty years, is yet a very memorable period, being distinguished by many signal interpositions of Providence towards that people, such as have not been manifested towards any other nation. Among them may be noticed, as meriting our serious attention, the solemn giving of the law from Mount Sinai; the establishing of the services of the tabernacle, with all the institutions of the ceremonial law; the conducting them through the wilderness by the pillar of cloud by day, and the pillar of fire by night; and, finally, the bringing them into the possession of the promised land. In each of these memorable events, there were very striking and peculiar manifestations of God's favour to the people of Israel, which may well arrest our attention, and call forth our admiration, and from which we may derive useful instruction. proach unto him; and that they ought never to venture Much preparation for receiving the law was further carried on, by all those manifestations of God's power and glory that were made immediately before the law was proclaimed, that were fitted to make a very deep impression on the minds of the Israelites. There were thunders and lightnings, there were columns of smoke and a flame of fire, there was the shaking of Mount Sinai, there was the voice of the trumpet waxing louder and louder. All was fitted to solemnize their minds with an impression of God's presence, and to convince them of their utter weakness, and worthlessness, and insufficiency, when standing before the Sovereign Lord of the universe. They were thus deeply convinced, that with God there is terrible majesty, that our God is a consuming fire. They had before them a demonstration of God's irresistible power. They must have been thus convinced, that he had power to enforce the obedience of his law by the most tremendous sanctions; that he was able to kill and to make alive, to save and to destroy; and that they might rest assured, that he would not suffer his holy law to be trampled upon with impunity; that while his faithful servants would attain a glorious reward, a terrible vengeance was awaiting the transgressors of his law. And good will it be for us all to have abiding impressions upon our minds of God's absolute sovereignty, of his adorable majesty, of his unspotted holiness, that we may have the fear of God continually before our eyes, that we may stand in awe of God, and sin not. Let us fix our attention, first, upon the giving of the law from Mount Sinai. Observe here, that, in the wise administration of the Lord their God, there was a preparation made for giving the law to the people of Israel: the great deliverance which God had wrought for them, in bringing them up out of the land of Egypt, | and out of the house of bondage, with a strong and mighty hand, and with awful judgments upon their enemies, constituted part of their preparation for receiving the law. So long as they were groaning under the bondage of Egypt, they were not in favourable circumstances for observing the law of God. It would have been sacrificing the abomination of the Egyptians before their eyes. So long as we remain under the The Israelites being in these ways prepared, and degrading bondage of sin and Satan, we are in very their minds solemnized with a consciousness of God's unfavourable circumstances for keeping the command-presence, the law was proclaimed in their hearing, pro |