ments, by which we are induced to expect an immediate entrance into happiness or misery, as soon as we leave this world, by an anticipation of that sentence, which will be publicly pronounced at the day of judgment.

Various absurd notions and curious speculations have been formed about this intermediate state; which the use of the word, translated hell, for the place of separate spirits, may have in part occasioned. Thus Christ by the prophet expressed his confidence in the Father, "that he would not leave his soul in hell, neither suffer his Holy One to see corruption" (Psalm xvi. 10; Acts ii. 27-31.) Some persons, indeed, would explain both these expressions to denote the grave, by a very unnatural tautology: but scarce any thing can be more evident, than that by hell is meant the place of separate spirits, to which the human soul of Christ repaired, as soon as his body was laid in the grave; till their re-union at his glorious resurrection. The Scripture seems in general only to inform us, that the souls of the righteous, when their earthly tabernacle is taken down, are made perfect in knowledge, purity, and love; being freed from all remains of sin, removed from every temptation, made conquerors over all their enemies, exempted from all labours, sorrows, fears, and distresses, and admitted into the presence of Christ, to behold his glory and enjoy his love; that they are qualified to join the rapturous worship of angels, and to share their felicity, in the full completion of all their spiritual desires, in communion with God, and in the society of holy beings; that their joys far exceed all that they could on earth conceive or imagine, and are fully adequate to their most enlarged capacities, though proportioned to the degree of their grace and fruitfulness on earth; that nothing is wanting to the absolute completion of their happiness, but that re-union with their bodies, for which they wait in joyful hope, assured, that then "mortality shall be swallowed up of life ;" and that, with adoring acclamations, they witness the Redeemer's triumphs on earth, and the accomplishment of those prophecies, for which they fervently prayed, whilst here they fought the good fight of faith. On the other hand, it is manifest from the sacred oracles, that the souls of the wicked, when they leave the body, are driven away in their wickedness," under condemnation and the wrath of God, and under the power of their vile affections, now freed from all restraint: and that thus they immediately sink into a state of despair and punishment proportioned to their crimes, in which they will continue till the day of judgment, in dire expectation of that event to complete their misery, by reuniting them to their bodies, as the instruments of their crimes, and sharers with their souls in the righteous vengeance of their offended Creator.

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After the souls of successive generations have been thus gathered to their own company, and their bodies have returned to the ground whence they were taken, the end will at length arrive; when "the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe" (2 Thess. i. 7-10.) The Divine Saviour will then personally appear in the clouds, even as the apostles beheld him when he ascended into heaven (Acts i. 11.) This his second advent shall be ushered in "by the voice of an archangel, and the trump of God" (1 Thess. iv. 16, 17;) and shall immediately be followed by the resurrection of "the dead in Christ," and the change of all such believers as shall then be found alive upon the earth (1 Cor. xv. 51, 52:) afterwards by the resurrection of all others, who shall have died from the creation of the world to this grand consummation of all things: and then the earth and all its works shall be burnt up by one general conflagration. No words, however, can possibly explain, illustrate, or enable the reader to frame an adequate conception of this majestic, tremendous, yet most delightful scene; or of the different emotions of the righteous and the wicked

during this astonishing catastrophe. What a spectacle of grandeur and horror would the conflagration of one large city present, were it all at once in flames! What then will be the prospect exhibited to the innumerable spectators, when "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and all the works that are therein, shall be burnt up," (2 Pet. iii. 10-13). When universal nature shall, as it were, expire in convulsions! when the haughtiest rebels shall call in vain for rocks and "mountains to fall on them, and hide them from the face of their offended Judge!" and when all possibility of escape or mercy shall vanish for ever!

The resurrection of the dead is more especially connected with this second advent of Christ: "the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation," (John v. 28, 29). The multitudes that sleep "in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt," (Dan. xii. 2): and "there shall be a resurrection, both of the just and of the unjust." For, as the body is a part of our nature, and the instrument of the soul in doing good or evil; so it is meet that it should be raised from the dead, to share the happiness or misery which shall be awarded to every one, according to his works, by the righteous Judge of the world. Little, however, is spoken in Scripture concerning the resurrection of the wicked, compared with the copious information there afforded concerning that of the righteous. By the omnipotent word of him, "who is the resurrection and the life," the bodies of his redeemed people shall first be raised from the dust of the earth, from the depths of the sea, and from every place in which they have been deposited; and being restored to life, incorruptible, immortal, and glorious, they will be reunited to their immortal spirits, to participate and increase their unspeakable felicity. For, "the Lord Jesus shall change our vile body, that it may be fashioned like to his glorious body, according to the working, whereby he is able even to subdue all things to himself," (Phil. iii. 20, 21). We know what appellation the apostle bestowed on those, who, cavilling at his doctrine, inquired, "how are the dead raised, and with what bodies do they come?" (1 Cor. xv. 35). Questions about identity, and difficulties started about the possibility of a resurrection, may answer the purposes of a proud sceptical philosophy; but the humble disciple, sitting as a little child at the Saviour's feet, will allow," that such knowledge is too high for him, he cannot attain unto it:" and perceive that it is meet to answer all such objections by saying, "hath God spoken, and shall he not do it?" "Can any thing be too hard for the Lord?" We are sure, that our bodies will be so far raised the same, that we shall know ourselves to be the same persons, who did such and such things on earth: but "as we must all be changed, our bodies will not be in all respects the same. "There is a natural body, and there is a spiritual body;" the image of the first, and of the second "Adam" and as we have borne the image of the earthly, we shall also bear the image of the heavenly:"" that which is sown in corruption, dishonour, and weakness, shall be raised in incorruption, glory, and power.' "Flesh and blood cannot inherit the kingdom of God;" but he will give every one his own body, even as he gives to every seed an increase of the same kind that was sown, (1 Cor. xv). When we reflect on the resplendent appearance of Christ on the mount of transfiguration; and further recollect, that the beloved disciple, who leaned on his breast at table, fell at his feet as dead, when he appeared to him in glory; we shall find our views enlarged, and expect to receive a body at the resurrection beyond expression glorious and beautiful, and as much superior to these bodies of our humiliation, as the heavens are above the earth. They will be liable to none of the wants, decays, disorders, or grossness of our present animal frame; no longer will they retard our motions, or impede us in contemplation and devotion: but they will be suited to assist and increase the most sublime and

rapturous joys of our immortal souls to all eternity. And, however it may appear to us at present, we shall doubtless find the resurrection of our bo dies to be an immense accession to our happiness, and to our capacity of enjoying and glorifying God.

Whilst the 'Scripture states the order of the resurrection, and intimates that the final justification of believers shall precede the resurrection of the wicked, that they may be assessors with Christ in judging men and angels, (1 Cor. vi. 2, 3), it also speaks more fully on the grounds of their admission to their glorious inheritance, in language which implies, that the whole assembled world shall be made acquainted with them. Nothing can be more august than the description given of this tremendous day of God. The apostle, in vision, "saw a great white throne, and him that sat thereon, from whose face the heaven and the earth fled away, and there was no place left for them," (Rev. xx. 11-15). No words can more emphatically declare the sovereign authority and infinite power, justice, and holiness of the Judge. "He saw the dead also, both small and great, stand before God; and the books were opened," &c. This declares the discoveries that will be made, when omniscience shall "bring to light the hidden things of darkness, and make manifest the counsels of all hearts," (1 Cor. iv. 1-3); the perfect recollection, and full conviction, which every one will then have of all his thoughts, words, actions, motives, intentions, &c., however they had previously been mistaken or forgotten; the judgment to be made of the whole by the perfect rule of the divine command; and the final condemnation of all," whose names were not found written in the book of life," implies, that none can abide the severity of this judgment, except those who are interested in the new covenant mediated by the Son of God. Whilst we are taught, by "death and hell being cast into the lake of fire,” that all the saints will be finally delivered from death, suffering, and every consequence of sin, which will from that period be wholly destroyed, or confined to those who perish in their sins. St Paul declares, that "we must all appear," or be made manifest in our true character, "before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad," (2 Cor. v. 10). The same interesting truth is exhibited under various parables or similitudes: "Every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire :" " the tares shall be separated from the wheat;"" the corn from the chaff:" and "the man without the wedding garment from the welcome guests," "at the end of the world; when the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth," (Matt. xiii. 41-43, 49, 50). Indeed all the descriptions which are given us of this grand event, apply especially to the case of those who have the benefit of revelation: but we are expressly told, that "when the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats," (Matt. xxv. 31-46). This he will do with perfect ease, certainty, and impartiality: he will pronounce the final sentence with absolute authority, from which there can be no appeal; execute it with a power to which all resistance will be vain; and display the propriety of it so clearly, as to silence every objection. These things are suited to give us the most exalted apprehensions of the Judge himself, who "shall come in his own glory," as Mediator," and in the glory of the Father, exercising all Divine perfections through the medium of the human nature; so that this will be "the appearing of the glory of the great God and our Saviour Jesus Christ," (Tit. ii. 13). Then every eye shall see him, and they also which pierced him, and all the kindreds of the earth shall wail because of him," (Rev. i. 7; Jude 14, 15).

When "the books shall be opened," it will appear, that many of those who had been guilty of numerous and heinous crimes, for a great part of

THE RESURRECTION, &c.

their lives, had at length truly repented, and believed in Christ with a living faith: being "then justified by faith, they had peace with God:" "their sins were cast into the depths of the sea, never more to be mentioned against them," (Ezek. xviii. 22; Micah vii. 19). Their repentance having been evidenced by newness of life, their faith having worked by love to Christ, his cause, and his people, and the Spirit of adoption having sealed them by his sanctifying influences; a new character was formed in them, and their subsequent good works evince their union with Christ, show their title to the eternal inheritance, and constitute the measure by which their gracious recompense is ascertained. For, as all their former sins have been blotted out, and all the defects, defilements, and failures of their subsequent obedience were repented of, and washed away through the daily exercise of faith in Christ; so nothing will be found written concerning them, but the account of the good works, which they did from evangelical principles, and by the grace of the Holy Spirit; whether they have been spared to produce these good fruits for a longer or a shorter time. Then all their conscientious selfdenial, their secret piety and charity, their heavenly meditations and affections, their pure disinterested motives, their edifying converse, their zeal, gratitude, self-abasement, godly sorrow, patience, meekness, perseverance in doing good against evil, constancy in the midst of opposition; with all they have renounced, ventured, laboured, or suffered for Christ's sake, will be brought to light and made manifest before men and angels. Every calumny and malicious charge of hypocrisy, affectation, &c., will be refuted; their whole conduct shall appear in its true light, and it will be undeniably manifest, that they were the upright worshippers and servants of God, the disciples and friends of Christ, and decidedly on his part in this evil world: then it will be seen, that it "is a righteous thing with God to recompense with his heavenly rest," those who willingly endured tribulation for his sake, whilst they lived among his enemies, (2 Thess. i. 4-12). And no one shall be able to object to the decision of the Judge, when he shall say, "Come," ye blessed of my Father, inherit the kingdom prepared for you from the beginning of the world."

On the other hand, many who call Christ, Lord, Lord, will be exposed as hypocrites, and workers of iniquity, (Matt. vii. 23, 23; xxv. 1-11; Luke xiii. 25-28): for it will then be proved, that their profession or preaching of the gospel, attendance on ordinances, and outward services, sprang from corrupt and selfish motives; that their transient convictions and affections never issued in an inward change; that they secretly "loved the wages of unrighteousness," or the pleasures of sin; that they were the slaves of avarice, ambition, sensuality, or malignant passions; that they did all their works to be seen of men, and were strangers to constant, fervent, secret religion; and, in short, that they did not love Christ and his cause, were deceived by a dead faith, a presumptuous hope, and a false repentance, were not interested in the new covenant, and therefore remained under the curse of the law, with the aggravation of having also abused and disgraced the gospel. This will not only be the case with those who have secretly committed gross immoralities, and cloaked them with a religious profession; but of all who have not shown their love to Christ, by a disposition to love and do good to his people for his sake: and whatever they may now urge in excuse for their conduct, they will be silenced at last; and with all other unbelievers be doomed "to depart accursed into everlasting fire, prepared for the devil and his angels."

The several Scriptural representations of this decisive event concur in establishing these conclusions: " they who sin without law shall perish without law;" they that transgress the law (having had the benefit of revelation), will be judged and condemned according to it: but, if they claim the benefit of the gospel, their professed faith in Christ will be tried by its fruits and effects; so that none will eventually stand in judgment, except the true be liever, who hath shewn his faith by his works. Yet the doom of benighted

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heathens, however vile their conduct hath been, will be far less dreadful than that of wicked Christians: so that hypocritical professors of the gospel will not only be more severely punished than the inhabitants of Tyre and Zidon, but it will even be more tolerable for Sodom than for them.

Let it be here observed, that very dangerous conclusions have been drawn from our Lord's words, respecting the day of judgment (Matt. xxv.): as if any humane and beneficent actions would ensure a man's acceptance at that solemn season: but every reflecting person must perceive, that nothing will then be favourably noticed, which has been done by impenitent despisers of the gospel from ostentation, or pharisaical pride, or a mere instinctive propensity; for this supposition contradicts and disannuls the whole system of Christianity. In fact, kindness to believers, as the brethren of Christ, from love to his name, truth, cause, and image, as the genuine effect of living faith, is alone mentioned in this description. No doubt, however, but love to our fellow-sinners and enemies, from evangelical motives, will be graciously accepted; but active, liberal love to true Christians, whom we are naturally disposed to scorn and hate, is selected, as the most unequivocal proof of our love to Christ; nor can this ever be separated from other instances of humble obedience, in the habitual tenor of our conduct. It may easily be conceived what discoveries will be made," when the books shall be opened," in respect of the different descriptions of unbelievers; which will suffice to " stop every mouth, and bring in the whole world as guilty before God;" and to illustrate the Divine justice in the condemnation of all those, who shall then "go away into everlasting punishment." Every one, who seriously reflects on his own conduct, during the whole of his past life; and compares his thoughts, words, and works with the holy commandments of God, will gradually more and more find his own heart to condemn him: and if this be the case with the most moral of the human race, where will the blasphemous, the profligate, the fraudulent, the oppressor, and the murderer appear? Whatever may now be objected, or excused, the discovery of the Divine glory, of the holy and perfect law, of man's obligations, and of the whole behaviour of every individual towards God and man, will then leave the most specious unbelievers speechless, and make them feel the justice of their own condemnation. But what words can express the consequence of this definitive sentence? Or who does not see that the language of Scripture is selected to mark out the most tremendous effects of almighty indignation? "These shall go away into everlasting," (or eternal)" punishment;" but how can this be, if the persons thus condemned do not exist for ever in a state of punishment? Or what proof have we of the eternity of happiness intended for the righteous, if the same word in the same verse in one place do not mean eternal? We need not enlarge-if the ideas" of a never-dying worm,' an unextinguishable fire," "the blackness of darkness for ever," and "the company of the devil and his angels," do not warn men to "flee from the wrath to come," none else can; for these only fail, because they are not believed. On the other hand, “a kingdom that cannot be moved," "an incorruptible, undefiled, and unfading inheritance," "an exceeding and eternal weight of glory," "pleasures at God's right hand for evermore," are expressions so energetic, that did we truly believe and attend to them, we could not but be influenced by them in all our conduct. Here, then, we pause-" beloved, we know not what we shall be; but this we know, that when Jesus shall appear, we shall be like him, for we shall see him as he is ;" and the countless ages of eternity will but serve to enhance our unutterable joys. With what words, then, can we more properly close this Essay, and the present compendious publication, than those of the apostle? "Wherefore, beloved, seeing that we look for such things, let us be diligent that we may be found of him in peace, without spot, and blameless."