heart; neither is there any creature that is not manifest in His sight, but all things are naked and opened unto the eyes of HIM with whom we have to do."d Hereafter then shall we be admitted to as intimate a knowledge of the Deity! Nothing will be withheld from us of his purposes, his counsels, his mysteries, his attributes. This would be inconsistent with our privilege, as the friends and brethren of Jesus, and as the sons and daughters of the Lord God Almighty. For Abraham is called "the friend of God;"e and mark how the Lord accordingly treats him:-"Shall I hide from Abraham that thing which I do?" And Jesus decidedly encourages the same inference from the term friend:-"Henceforth I call you not servants, for the servant knoweth not what his lord doeth; but I have called you friends: for all things that I have heard of my Father I have made known unto you. "g

I conceive, however, that this wonderful increase of knowledge will be gradually acquired. All that can be known will not burst upon us at once, and be immediately understood in its height and depth and length and breadth. Concerning the sufferings and future glory of Christ it is written,-"which things the angels desire to look into;"h which expression implies, that their knowledge of them is progressive; since they could not, were it otherwise, experience for one moment the unfulfilled desire. Nor is such a gradual and continual increase of the knowledge of God at all incompatible with the promises, that we shall see face to face, and know even as we are known.

We have previously observed, that the work of redemption is one of those occasions which afford a more glorious display of God's attributes. And throughout the ages to come, I doubt not but men and angels will be continually discovering fresh excellencies; even as St. Paul, when he prays that the Ephesian christians might be enabled to comprehend with all saints the breadth and length and depth and height of God's love, declares nevertheless, that it "passeth knowledge."i

Connected with this consideration is a point, which has ever greatly interested Christians; viz.-the mutual recognition of the saints. "Shall we know each other in the heavenly state?"—is a question frequently asked; though the Scripture testimony is so clear on this head, that a question on the subject from an intelligent believer is somewhat surprising. For St. Paul, in his first Epistle to the Thessalonians, gives us express instruction concerning them that sleep in Jesus, "that we sorrow not, even as others which have no hope.”—No hope

a Heb. iv. 12, 13. James ii. 23. Gen. xviii. 17. John xv. 15. 1 Pet. i. 11, 12. Ephes. iii. 18, 19.

of what? evidently, from the context, no hope of seeing them again. The heathen around them were indeed without hope in this respect; and therefore, when they lost their relatives and friends, sorrowed immeasurably and without consolation. But to the saints the Apostle says, "that if we believe that Jesus died and rose again, (thus returning again to be seen and known by his friends,) even so them also which sleep in Jesus, will God bring with him." And then, explaining under what circumstances Christ will bring them with him, he adds, "Wherefore, comfort one another with these words.' But there would be no peculiar and suitable comfort in them to a person sorrowing under a bereavement, unless they teach, that there is to be a recognition of the person.*

k

But besides this, we have evidence in Scripture of a faculty, occasionally communicated to man, something like the gift of discerning spirits; which enabled its possessors not only to recognise those whom they had previously known in the flesh, however changed the fashion of the countenance, but also to identify individuals whom they never could have seen before. Of this there are many instances. Such a power was apparently communicated to Peter, James and John, when they saw Moses and Elijah in glory on the mount. They had never seen them previously, and therefore could not have known them personally; yet Peter evidently discerns them, and mentions them by name. The saints likewise, who rose again after the resurrection of Christ, and went into the holy city and appeared unto many, must have been identified by those to whom they appeared, or their resurrection would not have been a satisfactory evidence. The same power, together with an opposite and restrictive influence, appears to have been exercised on the two disciples (Peter and Alpheus, as Lightfoot supposes,) travelling to Emmaus after our Lord's resurrection: for though Jesus was personally known to them, yet were their eyes holden, in the first instance, "that they should not know him;" and afterwards "their eyes were opened and they knew him."n We have various instances of these opposite influences being exercised on different parties at the same time. For instance, the ass of Balaam saw the angel of the Lord, for some time before "the Lord opened the eyes of Balaam." Elisha appears

*How very few, either of pious ministers or laymen, do really comfort the afflicted "with these words." Though the instruction is so plain and express, and the time of the saints' reappearance so much nearer, the generality do nevertheless view 1 Thess. iv. 13-18, as a dead letter, and prefer to offer consolations of human suggestion.

k1 Thess. iv. 13-18. 1 Matt. xvii. 4. m Matt, xxvii. 53. n Luke xxiv. 16 and 31. • Numb. xxii. 23, 25, 27, 31.

as if he himself had a perception of the angelic host, when he prayed the Lord to open the eyes of his servant, that he might see them. The glorious personage who appeared to Daniel by the river Hiddekel was seen by him only; "for the men that were with him saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves." In these, and similar instances which might be adduced, it is plain, that the individuals, who were supernaturally wrought upon, did previously exercise the ordinary use of their eyes, without any sensible diminution of the powers of vision; and therefore, when it is said that their eyes were opened, it refers to an enlarged faculty or capacity of perception granted to them. It is to the point to notice also, that the devils discerned Jesus, notwithstanding the veil of the flesh, and were repeatedly forbidden to say that they knew him. This I apprehend is, because these fallen spirits do still retain the superior faculties of angels: and be it remembered, that the resurrection saints shall be as the angels in regard to their nature and mode of subsistence; only, as before stated, superior in rank: for "know ye not (saith the Apostle) that we shall judge angels?''s

These things are enough, I trust, to assure us, that we shall recognise those dear friends who have fallen asleep in Jesus; and that we shall enjoy a conscious communion and fellowship, and be of one mind and spirit, with Abraham, Isaac, Jacob, Moses, David, Jonathan, Daniel, Peter, Paul, John, and the general assembly of the saints, who will "compass each other about with songs of deliverance."

V. There remains one point for consideration, comprehending many particulars; viz. the nature of the intercourse between the resurrection Church and those men in the flesh, who will dwell under the new dispensation. But though there are numerous scattered rays of light on this part of the subject, which if gathered into a focus would doubtless form a bright mass of evidence; yet I must confess that my eyes are not yet opened to discern this matter with clearness, and I conceive it unjustifiable to advance mere guesses and speculations. Some things, relative to those in the flesh, are so obvious that we cannot well mistake them. For example, there is abundant testimony that Israel after the flesh will be pre-eminent among the nations: it is plain also, that the earth will be renewed, and give forth its increase during the period in question;t so that the wilderness shall become as Eden, and the garden of the

P2 Kings vi. 16, 17.

q Dan. x. 4-7.

s 1 Cor. vi. 3. t Ps.

r Mark i. 24, 25; (see margin;) iii. 12; Luke iv. 41. lxvii. 6; civ. 30; Isa. xxxv. 1; Ezek. xxxiv. 24-27; Joel iii. 18; Amos ix. 13.

Lord. Righteousness will also then prevail among the nations, just as iniquity abounds now: for Satan will no longer go forth to deceive the nations, but will be restrained;" and there will be an admirable administration of godly justice and government; the consequence of which will be universal peace," and a prevalence of true religion and worship. And whatever may be the result to men in the flesh at the termination of the Millennium, we are quite sure that the resurrection Church will not be affected again by any pricking briar or thorn, in the way of sin, temptation, or trial. They have put on incorruption; they are delivered into the glorious liberty of the sons of God; nothing shall enter into the holy city (whatever there may be without) which defileth, or which loveth or maketh a lie.a

I have mentioned the latter circumstance, because there certainly will be a great apostasy after the Millennium, when Satan is again loosed for a little while; and it would appear that even during the Millennium, there will be a coercive power exercised over the nations. That it will commence in this way is evident from its being written, that the Lord "will send forth his angels and they shall gather out of his kingdom all things that offend and do iniquity;" that the sinners shall be consumed out of Zion; that the saints shall tread down the wicked, who shall be as ashes under their feet;" and that the world shall be so brought into subjection under Israel, that the nation and kingdom that will not serve them shall perish. But it would seem also, that during the whole period of the judgment the Lord will rebuke strong nations afar off;f that he will rule in the midst of his enemies; and specially it is promised to him that overcometh, that he shall have power over the nations and rule them with a rod of iron;h-the rod of iron being, as I apprehend, always emblematic of coercive authority.*

*There are one or two eminent types of the same thing. For example, the Lord Jesus cleansing the temple with a scourge, shows how it shall be when he comes to set up universal worship, and make the house of God really "the house of prayer for all nations." And the reign of Solomon, which is generally considered a type of Christ and the Church triumphant, evinces the same thing of the millennial rule itself. For of the prosperous and glorious rule of Solomon it was nevertheless complained, that his yoke was heavy which he put upon the nation: (1st Kings xii. 9:) and possibly that generation, which shall immediately succeed the Millennium, may make the same complaint of the rule of Christ and the saints.

u Rev. xx. 3. v Isa. i. 26; 1x. 17, 18. w Ps. xlvi. 9; Isa. ii. 4; Mic. iv. 4. Ps. xxii. 27; Isa. xi. 9; Hab. ii. 14; Zech. xiv. 20, 21; Mal. i. 11. y 1 Cor. xv. 50-52. z Rom. viii. 21. a Ezek. xliv. 9; Rev. xxi. 27. Matt. xiii. 41. c Ps. civ. 35. d Mal. iv. 3. e Ps. xlvii. 3; Isa. lx. 12. Mic. iv. 3; Isa. ii. 4. Ps. cx. 2. h Rev. ii. 27.

C

I will only in conclusion offer a remark or two on the amazing apathy, not to say opposition, manifested by some professors of religion in regard to the resurrection state, because the theatre, in which the glory of Christ will be more immediately exhibited, is to be this globe, in its renewed state; and because there may still be men in the flesh on the earth. I pray God they may none of them come under the rebuke of those of whom it is written,-"Yea, they despised the PLEASANT LAND, they believed not his word; but murmured in their tents, and hearkened not unto the voice of the Lord."i But I would also affectionately, yet solemnly, admonish such, that if the things I have written are supported by God's word, their minds are not in unison with the mind of the Spirit. Angels desired to look into the proceedings of Christ when he came to suffer upon earth: and shall we not desire to behold him and be with him, when he comes to reign on earth? Many prophets and righteous men desired to see the days of the Gospel dispensation: and shall we have no longing for that most glorious of all dispensations on earth? Shall "the whole creation groan for it?"-shall "the earnest expectation of the creature wait for it?"-shall "the Spirit and the bride say Come?" and shall there nevertheless be christians in whom there is no earnest expectation, no groan or emotion of desire?— Ah! it must be because their expectation is not the expectation of the creature;-and their hope does not accord with that of the Spirit and the bride.

But some may still object, that they cannot reconcile their minds to the notion of being on earth again, and of being placed within the possibility of again beholding sin, and probably of witnessing the last apostasy. Dear brethren, suffer the word of exhortation. Our happiness must always be proportioned to our conformity to the will of God. It is the want of subjection and conformity in our minds to his revealed will, that prevents any from finding pleasure from those scripture testimonies I have adduced. Only consider what has already happened. When Jesus rose from the dead and sojourned on earth during forty days, occasionally communing with his disciples; did this take from his happiness? was it a second cup of suffering? or did it render his mind carnal? Or those saints, who came out of their graves after his resurrection, and went into the holy eity: were they rendered miserable, by being thus brought again upon earth, and among men, who, to say the least, were still imperfect-still in sinful flesh-still liable to sin? The Church has ever thought it an eminent distinction and honour conferred