subject to many infirmities; their strength is soon exhausted and they need food, and rest, and cordials, to restore them. In the future state, languor and weariness will be unknown. We have no means of estimating the strength of the glorified body, as we know of no resistance which it will have to overcome; but we may perhaps judge of it from a circumstance which is revealed concerning the righteous in heaven, that they will be uninterruptedly engaged in the service of God. Constant employment will cause no fatigue, and sleep will not be necessary to renovate their powers. It is plain, therefore, that their bodies will possess a degree of vigour and activity of which we can form no conception.

Lastly, The bodies of the saints will be spiritual. It is a remark which must occur to every person, that a spiritual body is an apparent contradiction; and we are therefore under the necessity of understanding the word, spiritual, in an unusual sense. It seems to signify refined, in opposition to the grossness of the present body, composed, as it is, of flesh, blood, and bones; and to this meaning we are led by the following words, which the Apostle subjoins as an explanation of his account of the glorified body, or as the reason of the change which it will undergo: "Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither can corruption inherit incorruption."* Corruption is the present corruptible body, which, it is intimated, remaining as it is, or retaining its present constitution, cannot become incorruptible. It must undergo a new modification; in consequence of which, although still material, it will be very different from what it now is. We see matter existing in different states, composing a metal, and composing a sunbeam; and hence, it is easy to conceive the power of God so to refine the bodies of the saints, that they may be comparatively said to be spiritual. How pure, I had almost said etherial, must those bodies be, which will need neither food nor rest, and will never experience pain or fatigue! It would be folly and presumption to speculate upon a subject of which we have so little information; but it is evident that certain parts of the body will no longer be necessary,—those, for example, which serve for the concoction and digestion of our food; and if the future body is not to be sustained by other substances, the use of the blood which circulates through the veins and arteries, to convey nourishment to every part, will be superseded. I might carry this reasoning farther; but after all we could arrive at no certain conclusion: and why should we seek to know what the Scriptures have concealed?

Some have entertained the idea that, before the general resurrection, there will be a partial resurrection of the saints, or of the martyrs; and found it upon the following words: "And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection." This passage has given rise to the notion of the personal reign of Christ upon the earth; and those by whom it has been espoused are called Millenarians. It is, however, too obscure to be made the foundation of a positive opinion. It probably refers to a spiritual resurrection,-a resurrection of the cause for which the martyrs suffered; which will then be triumphant; and while their names will be held in honour, persons of the same spirit will arise and reign with Christ, in the undisturbed enjoyment of religion and its privileges, Satan being bound, and his agents reduced to inactivity and silence. Some such interpretation is favoured by this circumstance, that John speaks not of the bodies, but of the 1 Cor. xv. 50. † Rev. xx. 4, 6.

souls of those who had been slain. No wise man would oppose a vision, in which the description is professedly figurative, to the plain declaration of Scripture, that the resurrection will take place at the second coming of Christ. It is worthy of attention that, when speaking of that event, Paul makes mention of two classes of persons, the dead in the grave, and those who will be alive; and says concerning the latter, that they shall be changed, or undergo the same change with those who are raised. But, if some of the saints had been previously raised, such a change would not be necessary to them; and we may therefore conclude that there will be no persons of this description among the last generation of mankind.

"Behold, I show you a mystery: we shall not all sleep, but we shall all be changed." The law of mortality admits of exceptions, and an entire generation will be exempted from its operation. I formerly showed you that death is not necessary to the complete sanctification of the soul; although, in the case of those who die, that is the period when it is completed. The bodies of those who are alive when Christ comes, will be as unfit for the heavenly state as the bodies lying in the grave, and will therefore undergo the same change; with this difference only, that there will be no recomposition, but a sudden transformation of them. This moment, they will be weary, hungry, faint, diseased, and racked with pain; the next, they will be invested with the glories of immortality. "In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, the dead shall be raised incorruptible, and we shall be changed." But, in the first place, as we are informed, the dead saints shall be raised. What a wonderful sight! mortals changed into immortals! the earth and the sea yielding up their treasures, and men mingling with angels who have descended to convey them to their own blessed abodes! "Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord."

LECTURE LXXXIII.

ON THE FINAL STATE OF THE RIGHTEOUS.

The Final Judgment of the Saints.-Their Acquittal and Entrance into Heaven.-Their Supreme Felicity: its Nature and Sources.

THE resurrection of the dead will be followed by the general judgment, in which small and great shall stand before God to receive their final sentence. There will be a visible appearance of Jesus Christ, who will come with great power and glory, and will erect his throne in the clouds. His ministers will be the angles, who will be sent forth to gather together his elect from all parts of the earth in which they are dwelling, or in which their bodies are deposited. Saints and sinners are now mingled together in the common offices of life, and are connected by various ties; but then they will be parted for ever. "Before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left."§ These words are commonly understood in a literal sense, as if the places mentioned would be respectively occupied by the two opposite classes of mankind; but perhaps a little 1 Cor. xv. 51. † 1 Cor. xv. 52. #1 Thess. iv. 17. § Matth. xxv. 32, 33. VOL. II.-41.

reflection will show us that this interpretation cannot be admitted, and does not accord with our other conceptions of the grand assize. If the Son of Man is to sit on his throne in the clouds, and the saints are to be caught up to meet him in the air, the position of the two parties on the right and left hand cannot be so easily imagined, and it may be présumed to be a figurative description. The place at the right hand, which will be assigned to the righteous, may signify the station of honour which they will occupy; for this is the general idea which that situation suggests in Scripture, particularly when our Saviour himself is said to sit at the right hand of his Father, who has no right hand, but has exalted him "far above all principalities and powers."

In the figurative description of the transactions of the last day, in the Revelation of John, we are informed that "the books were opened; and another book was opened, which is the book of life."* It is out of this book that the saints will be judged, whether we understand by it the Gospel, or the divine decree by which they were appointed to salvation. To the law, as the rule of justification and condemnation, they are not amenable; for they have been delivered from it by Jesus Christ, and when they believed in him, they declared that they ceased to seek righteousness by it. The question, therefore, will not be, whether they have fulfilled or transgressed this law; but, whether they possess the precious faith which God has appointed to be the only means of obtaining salvation. No inquiry will be necessary for the satisfaction of the Judge, who knows their hearts, and by his grace produced all the good which will be found in them; but it will be necessary for the great design of the general judgment, which is, the manifestation of his righteousness in the final allotment of the human race. To convince all that it is not by an arbitrary decision that heaven is assigned to them in preference to others, and that the sentence is founded in reasons which accord with the rectitude of Divine administration, evidence will be exhibited of the validity of their title; and this evidence will be furnished by their works: "Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me." It is evident to every person who understands his Bible, that the works of the saints are here mentioned, not as the foundation, but as the evidence of their title. If men are not justified by works but, by faith; if they are not saved by their merit, but by grace; it is certain, that the final sentence can refer to their works only as proofs, to all who shall witness the decision, that they are the persons to whom the promise of eternal life belongs, or believers, whose faith wrought by love and thus demonstrated its genuineness. It appears that the good works of the saints will be mentioned in the judgment, and for what purpose they will be produced. But will any mention be made of their sins? This is a question about which those who have deemed it worthy of attention are divided in sentiment. It has been said by such as maintain that they will not be mentioned, that there is no reference to them in the account which our Lord gives of the general judgment, in the Gospel of Matthew; that the remission of them is expressed in such terms as imply that they are henceforth to be for ever concealed, for they are "cast into the depths of the sea, and are to be remembered no more ;" that it is not consonant to the character of the Judge, who is also the propitiation for their sins, to suppose that he will bring them to light in a manner so public; and that, notwithstanding their full acquittal, we could not conceive the saints not to be affected with shame, if their crimes, the recollection of which has often made them blush and hang down their heads, were exposed to the view of the universe * Rev. xx. 12, Matth. xxv. 34-36.

But, in opposition to these arguments, it is said that, according to Scripture, "God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil;"* that justice seems to require that there should be an impartial review of the conduct of each individual; that to recall the memory of the sins of the saints, will display the virtue of the atoning blood of Christ, and the riches of the grace of God, through which they have been pardoned; that, in many cases, the sins of the wicked could not be published without the publication of theirs, as they were associated in the same deeds; that some of them are already made public in the Scriptures, and are held up as a spectacle to all generations; and that no feeling of shame would be excited, because God has fully remitted their trespasses, and they glory in the righteousness of Christ, with which they are adorned.

There is some force in the arguments on both sides, and it is not easy to determine which preponderates; but we need not perplex ourselves about the matter, as in truth the question is more curious than profitable, and nothing will be gained or lost by a decision in either way.

But, whether the particular sins of the saints will or will not be mentioned in the judgment, there can be no doubt that there will be a general reference to them. Glorious as their appearance will be, it will be understood that they were once sinners, who deserved to be placed on the left hand of the Judge, but were pardoned through Divine mercy; and it will be an important part of the transactions of the last day, to publish the sentence of acquittal in the ears of angels and men. If their title to the favour of God is often a subject of doubt to themselves amidst the darkness of the present state, their fears are dispelled, either before they die, or immediately after their spirits enter into the presence of God. But by others it is disputed, and the grounds on which it rests are accounted imaginary, while their faith is derided as a foolish presumptuous fancy, and the doctrine of imputed righteousness is pronounced to be the dream of a shadow. The decision of the last day will put an end for ever to these suspicions and accusations. Who shall condemn those whom God has justified? There are, besides, many calumnious charges advanced against the people of God, through ignorance or malice, which, indeed are in this case very nearly allied; for although they may sometimes originate in mistake, yet there is a disposition on the part of the ungodly to adopt the charges, from prejudice against religion, and a wish to hold up to contempt and detestation men whose persons they hate, because they hate their principles. We know what were the slanders of the Jews and Gentiles against the Christians in the primitive times; it appears from history, that these have been repeated, or new ones have been invented in succeeding ages; and the same hostility subsists, and discovers itself in the opprobrious names with which the genuine disciples of Jesus are branded. Precisians, puritans, methodists, enthusiasts, fanatics, hypocrites, are some of the terms of contempt in the world's copious vocabulary; and they are applied to them because they have imbibed the spirit, and act under the influence, of the religion which even their enemies profess to respect. But the final sentence will vindicate the character of the righteous, and make the infamy light upon those with whom it originated. Then shall these words be fulfilled in all their extent: "No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment, thou shalt condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, saith the Lord,"t

The saints having been openly acknowledged and acquitted in the day of judgment, will make their triumphant entry into the place destined for their reception: "These shall go away into everlasting life." The place is called heaven, by which we understand that region of the universe in which angels and † Isa. liv. 17.

Ecc. xii. 14.

(

the spirits of the just now dwell, and all the righteous shall be finally assembled. Where it is situated, we do not know. We speak of it as above us : but the phrase is used in conformity to a notion founded upon the appearance of the visible heavens. What is above us at this moment, will be beneath us twelve hours hence, in consequence of the revolution of the earth; and what is beneath us, seems to be above to those who are on the opposite side of the globe. Our ideas of its situation are therefore vague; and there is only one thing, which it seems warrantable to conclude, that it lies beyond the limits of the visible creation; for Jesus Christ, who is now in it, is said to have ascended "above all heavens," that is, above the aerial and starry hea vens, according to the Jewish division of the superior regions. That it is a place, we have no reason to doubt, and it is an imaginary refinement to consider it only as a state. It is undeniable that God can make any place heaven by there revealing himself, and communicating the fulness of his love; but this is nothing to the purpose. Our business is not with speculations about his power, but with the declarations of his word; and Scripture uniformly supposes that there is a particular place, which is appointed to be the final abode of the righteous. There have been curious and idle discussions respecting the ubi of Spirits, and whether, as they are not material, and cannot like body be confined within definite limits, places can be predicated of them; but there is no occasion at present to perplex ourselves with the arguments on either side, because the saints in the future state will be clothed with a material frame. It must be a material place which is inhabited by our blessed Saviour, and Enoch, and Elijah, and the saints who came out of their graves after the resurrection of Christ, and will be inhabited hereafter by the thousands and millions whom he will raise to life at his second coming.

Concerning the nature of the place we can form no conjectures. The descriptions of it are undoubtedly figurative. Some parts of our earth display scenes of astonishing grandeur and consummate beauty; but heaven will be inconceivably superior to what the earth was, even before its loveliness had been impaired by the curse. It seems reasonable to suppose that it will be totally different from the earth, because the beings who inhabit it, although men, will be entirely changed in respect of the constitution of their bodies. We are indeed told in the book of Revelation, that a river flows in it, and that trees grow upon its banks;* but who does not perceive, that the subject would be degraded by a literal interpretation, and that the ideas suggested are those of beauty, refreshment, and abundance? It is presented to us under the image of a city of pure gold, the foundation and gates of which are composed of precious stones.† "And the city had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them that are saved shall walk in the light of it; and the kings of the earth do bring their glory and honour into it. And the gates of it shall not be shut at all by day; for there shall be no night there."‡ All that we can say is, that in heaven there will be visible tokens of the presence of God. Upon earth he manifests himself, not only by impressions upon the minds of his intelligent creatures, but by displays of his perfections in the splendour of the heavens, and the various processes which are going on above us and around us. We may believe, therefore, that he will manifest himself in heaven, both by a secret intercourse with the souls of the saints, and by such external signs as will show that he is near, and that this is his temple and his palace. Who can conceive the majesty and glory of the place which he has chosen for his peculiar residence. Here all the magnificence and beauty, which we admire in the universe, will be united with beauty and mag+Ib. xxi. 19, 21. + Ib. 23-25.

Rev. xxii. 1, 2.