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self, for his Son, and for his Church." But then, though he has so particularly prophesied of, and so peremptorily promised these things, yet he will be enquired of by his people to do them. We should, therefore, pray continually to him, and give him no rest day nor night until they are accomplished. And for the accomplishment we should quietly wait; for there is an appointed time, and when that comes there will be no tarrying : Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days." (Dan. XII. 12.) “The Lord direct your hearts into the love of God, and into the patient waiting for Christ." (2 Thess. 111. 5.)"

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SERMON VI.

PSALM LXXXIV. 2. The Lord will give grace and glory.

The only word in this passage I shall insist on is-GLORY; my intention being to treat of the ultimate glory of the saints, which will commence on their departure out of this world and be consummated in the morning of the Resurrection.

I. First may be shown the reality

and certainty of such a state.

1. The light of nature and reason affords some proof, in the way of inference, that there must be such a state: for example, the universal natural desire of mankind for happiness; for all are in eager pursuit of it, though none are able to find it in natural things; and it is not reasonable to suppose that this desire is implanted in human nature in vain; but that some who hunger for it, even good men, will be satisfied when they awake up in the divine likeness. It may be inferred also from the unequal distribution of things in this life, which makes the providence of God very intricate and perplexed; and they are indeed at

tended with difficulties which cannot be solved without the supposition of a future state. And it may further be observed, that a general though vague notion of happiness after death has obtained among the wiser heathens, especially among such as have believed in the immortality of the soul.

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2. Blessed be God however for a more sure word of prophecy," which " brings life and immortality to light" (2 Pet. 1. 19; 2 Tim. 1. 10.) From the Scriptures such a state may be clearly deduced-First, from the promises of God to godliness; which promises reach not only to this life, but also to that which is to come. (1 Tim. Iv. 8.) " And this is the promise he hath promised us, even eternal life." 1 John 11. 25; and see also James 1. 12.

Secondly, this glory is not only promised but prepared even before the foundation of the world. (Matt. xxv. 35 and xx. 23.) And as it is prepared before for the heirs of glory, so are they also prepared before, as vessels of mercy, for the glory. (Acts. XIII. 48.) These, as they certainly believe in Christ in time, so shall they assuredly enjoy that life in eternity to which they are ordained, (Rom. Ix. 23,) the means as well as the end being fixed and sure; for God hath also chosen them from the beginning. (2 Thess. 11. 13, 14)

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Thirdly, the covenant of grace includes and insures a future state of happiness; for which reason it is called the covenant of LIFE. (Mal. 11. 5.) The terms of it run- I will be their God, and they shall be my people," (Jer. xxxII. 38,) which form of speaking our Lord adduces as a proof of the immortality of the soul and of the resurrection of the body. (Matt. xx. 31, 32.) The suretyship engagements of Christ in the way of covenant abundantly confirm this; for he "that we

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might have life, and have it more abundantly;" (John x. 10.)—“ a more abundant and more excellent life than Adam had in innocency or the angels have in heaven;-a life of glory with himself." He has indeed himself, as the surety and fore-runner for them, already taken possession, insomuch that they in him are said to "sit together in heavenly places." (Eph. 11. 6.)

Fourthly. "The preparations of Christ, and his prayers for the future glory of his people, furnish out an argument not inconsiderable, proving the reality and certainty of it: In my Father's house, says Christ, (John xiv. 2, 3,) are many mansions, of peace, joy, bliss and happiness; if it were not so, I would have told you; which is a strong and invincible proof of the truth we are treating of: I go to prepare a place for you; meaning, in the other world, in his Father's house; which though a kingdom prepared from eternity in the will, purpose and design of God, yet required another and fresh preparation by the personal presence and powerful intercession of Christ and if I go and prepare a place for you, as he certainly would and did; I will come again and receive you unto myself, that where I am, there ye may be also; of which no doubt is to be made: and his prayers and intercessions are for the same thing, of which we have an instance and example in his intercessory prayer here on earth; Father I will that they also whom thou hast given me be with me where I am, that they may behold my glory; (John xvII. 24,) and his prayers always were, and ever will be heard."

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Fifthly. The effectual vocation of the people of God by the Spirit, to his kingdom and glory;—the earnest of the Spirit in their hearts, "which is the earnest of their inheritance until the redemption of the

purchased possession;"—and the desires which that Spirit raises in them for the heavenly glory;-are all further assurances of it. See 1 Thess. 11. 12; 1 Pet. v. 10; 2 Cor. v. 1—8; Ephes. I. 14; Psalm LXXIII. 24.

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And agreeable to all this it appears to be matter of fact, that good men, as soon as they "depart" hence are immediately "with Christ ;"that those that "die in him" are "from thenceforth blessed," even from the moment of their death, and "rest from their labours ;"and that angels stand round their dying beds waiting to do their office, and to escort the soul, as soon as it is separated from the body, to heavenly bliss. (Phil. 1. 23; Rev. XIV. 13; Luke xvI. 22 and xxIII. 43.) So Lazarus when he died was carried by angels into Abraham's bosom; and the penitent thief was, on the same day he suffered on the cross, with Christ in paradise.

II. I will now attempt to describe this glorious state; though I confess it is a task fitter for an angel than for a sinful mortal on earth.

1. Let us then observe the images or figures by which the glory is represented.

First, it is represented as a house, but such a one as is not to be found any where on earth: a building of God, a house not made with hands, eternal in the heavens. (2 Cor. v. 1.) This is the house of Christ's Father, in which are many mansions; (John xiv. 2,) and all the apartments of it are everlasting habitations." And if it is, the Father's house, he is not only the builder, but he will dwell in it together with his children.

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Secondly, it is called an inheritance, even "the inheritance of the saints in light,"-and this inheritance infinitely superior to any thing in this world, inasmuch as it is incorruptible, undefiled, not fading

away, but eternal. 1 Peter 1. 4. It is also likened to a city," the city which hath foundations, and whose builder and maker is God," (Heb. x1. 10,) signifying to us its glory and durability. For a description of its glory see Rev. xxi. 18-21.

Further, it is called a kingdom, in which the saints will be kings ;not merely titular or nominal ones; but they have a kingdom-a kingdom also which cannot be moved any more than their city. (Heb. x11. 28.) The promise of it is often expressed by that of a crown-“ a crown of life," a crown of righteousness, a crown of glory that fadeth not away, 9966 an incorruptible crown." (See Rev. 11. 10, 2 Tim. 1v. 8; 1 Pet. v. 4; 1 Cor. ix. 25.) It is also expressed by a throne :See 1 Sam. II. 8; Rev. II. 21.

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It is set forth by every thing that is pleasing and grateful to the mind, or striking to the senses; and by such things as exceed all the enjoyments of them in this world. Here the saints will sit down with Christ at his table, and drink new wine with him in his Father's kingdom; here they will pluck and eat of the fruit of the tree of life, which stands in the midst of the paradise of God; that tree of life which bears twelve manner of fruits, yielded every month, the leaves of which are for the healing of the nations; here they will drink of the river of divine pleasure, that pure water of life, proceeding out of the throne of God and of the Lamb; (Luke XXII. 18,

30; Rev. 11. 7 and xxII. 1, 2,) here they will see what eye hath not seen,

hear what the ear hath not heard, and taste what hath not entered into the heart of man."* 1 Cor. 11.9. 3. We may obtain some further knowledge of it by considering what

will be the enjoyment of the saints in it, both in the separate state and after the resurrection. In the separate state it has already been observed, that the soul of a saint is immediately with Christ, and therefore happy from the enjoyment of his presence. And if the presence of Christ to his Church was such, that a day in his courts is counted better than a thousand, (Psalm, LXXXIV. 1, 10,) how great the happiness to be ever with him, in a state where there will be visible communion and no interruption of it any more.

But besides this, there will be conformity to God, without which the happiness of our communion would be defective. Faith is now assimilating the saints, and changing them into the same image from glory to glory; (2 Cor. 111. 18;) what then will not the sight accomplish?-The great end of predestination, conformity to Christ's image, (Rom. VIII. 29,) will then be accomplished; so that the soul in all its powers and faculties will resemble him, and be swallowed up in him: it will have an unclouded discernment of him,-the bias of mind will be wholly towards him,—the will entirely submitted to him, the affections intensely set upon him,and nothing irregular or disagreeable in any of its thoughts and motions.

There is converse also in the separate state with angels and with the spirits of just men made perfect. How angels communicate their thoughts to each other we know not; but doubtless they do; and in the same way can communicate and converse with the souls of men, which are spirits like themselves; and these latter also one with another; which must greatly heighten the happiness of this condition.

* In various other places it is spoken of as not yet seen or revealed. See 2 Cor. iv. 18; Heb. xi. 1; Rom. vIII. 18, 24, 25; Col. 111, 4; 1 John 111. 2.

There will also be perfect knowledge in the soul-of God and his attributes and works, so far as the creature can be capable of it; of the Son in his person, offices and graces; of the blessed Spirit; of angels; and of each other. Now we know in part, "but then shall we know even as we are known."* (1 Cor. x. 12.) There will also be perfect holiness, the soul being entirely free from all taint of sin, as well as from its guilt and consequently there will be perfect peace, -a peace complete, uninterrupted, everlasting.

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Secondly, At the resurrection there will be a glory upon the body, as well as upon the soul; that which is sown in corruption being raised in incorruption, and that which is sown in dishonour being raised in glory; (1 Cor. xv. 41—54) it shall be fashioned like to the glorious body of Christ himself, (Phil. 111. 21,) and shine like the sun in the firmament of heaven. It will then be no longer subject to the weakness and weariness and complaints of the natural body, for it will be "a spiritual body"-not turned into a spirit, for then it would not have flesh and bones as it will have; but it will subsist as spirits do, and be no more subject to die. It will then be no longer an incumbrance to the soul in its spiritual services, but it will aid and assist it.

and we shall see God even as he is,

yea, in our flesh we shall see God.† We shall see all the holy angels in their shining forms, ranks, orders, -those thrones, dominions, principalities and powers made by and for Christ, and subject to him,those sons of God, those morning stars, that sang together when the foundation of the earth was laid. We shall also see and know each other in this perfect state. "The question was asked Luther, a little before his death, Whether we should know one another in the other world? to which he answered by observing the case of Adam, who knew Eve to be the flesh of his flesh, and bone of his bone, whom he had never seen before. "How did he know this, says he?-By the Spirit of God, by revelation. So, added he, shall we know parents, wives, children, in the other world, and that more perfectly. Besides, how did the apostles know Moses and Elias on the mount with Christ, whom they had never seen before, no not any statue, picture, or representation of them, (which were not allowed among the Jews,) but by revelation ? so the saints shall know one another in heaven." How otherwise can those to whom gospel ministers have been the instruments of con. version and edification, be their joy and crown of rejoicing at the last day."

This state will bring a fresh ac- There then we shall see the first cession to the happiness and glory man that was in the world, with previously enjoyed. The beatific Eve, the mother of all living, in a vision will be enlarged-for now we far more exalted state than when walk by faith, but then by sight, in the garden of Eden;-there we * The Author has apparently confounded some of the things which belong to the resurrection state with the separate state. With the exception that there is an enjoyment of the presence and vision of Christ, the Scriptures are nearly silent in regard to the latter; and it is in the resurrection that they are made like the angels, and consequently have the faculties of angels. Luke xx. 35, 36; and see Investigator, Vol. I, p. 332. He presently likewise adverts to things as belonging to the resurrection, which he has here anticipated.-ED.

+ See Job XIX. 26, 27; 2 Cor. v. 7; Ps. XVII. 15; 1 Cor. XIII 12; 1 John 111. 2. + Vide Melchior. Adam. vit. Lutheri, p. 154.

shall see Abel, the first martyr, whose blood was shed in the cause of Christ-there we shall see Noah, the man that saw two worlds, the world that then was and the world which now is;-there we shall see Abraham, Isaac and Jacob, with the other patriarchs, and sit down with them in the kingdom of God; there we shall see Moses, the meekest of men, and David, the man after God's own heart;-there we shall see the evangelic Isaiah, with the rest of his brethren the prophets; -there we shall see John, the forerunner and harbinger of Christ, who was greater than all the prophets ;there we shall see the apostles of our dear Redeemer, and that wondrous man, who was caught up to the third heaven; and, finally, there we shall see the whole company of martyrs and confessors that have lived in all ages the general assembly and Church of the first born whose names are written in heaven. These are de livered now from all outward evils, as well as inward: the wicked have now ceased from troubling them ; there is no pricking briar or thorn; nothing which offends or does ini

quity; but they will pass an eternity in blessed communion and spiritual converse, and in praising the Lord for all the benefits of his grace and goodness.

O see that you are now of the number of these. They are the elect of God, the redeemed of the Lamb, the Church which he has purchased with his own blood ;— they are such as are called of God with an high, a holy, a heavenly calling; they are those who have truly and spiritually known Christ, and believed on him unto everlasting life. All who have heard this discourse have doubtless been desirous of the glory spoken of; O see that you are first made partakers of this grace: grace is the first gift of God, glory is his last. And you that have grace, see that you ascribe all to the praise and glory of God;—and whilst you are looking for the glory to be revealed, consider “what manner of persons you ought to be in all holy conversation and godliness, and be diligent, that we may be found of Christ in peace, without spot and blameless." (2 Pet. III. 11, 14.)

ON THE LITERAL CHARACTER OF THE THOUSAND YEARS. (From Dr. Sayer Rudd, on the Millennium.)

Another thing inclining me to believe that the thousand years of Rev. xx. 4 are literal, and not prophetical, is, that I apprehend these thousand years bear the same proportion to the seventh day, upon which God rested from all his works,

as the several preceding ages of the world bear to the six days of creation; and consequently that they are of the same nature or kind.* What I mean, in other words, is this that as the six days employed in the creation were representative

* The Author has already treated, under five different heads, that the 1000 years are to be understood literally: this is the fifth line of argument, and is given to the Reader as containing some curious information. His argument is to shew that the years are not to be understood prophetically, as a day for a year; neither indefinitely, as signifying any considerable period.-ED.

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