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conclusion of it, as the bow of grace appeared in the clouds after the deluge, we see a gladdening assurance of salvation vouchsafed to the good. To such will the gracious Redeemer appear far more glorious than that heavenly arch, "when he shall come in his own glory, and in the glory of his Father, with all his holy angels," dispensing divine consolation to his people, healing the wounds of sorrow and of sin, and making them glad with the joy of his countenance; inviting them to share the blessedness provided for them from the foundation of the world.

The prophet speaks of "a book of remembrance:" and the beloved disciple, speaking of the awful solemnities of the same great day as having passed in glorious vision before him, says, "the books were opened; and the dead, both small and great, which stood before God, were judged out of those things which were written in the books, according to their works."

The prophet Daniel says, "Behold! one like the Son of Man came with the

clouds of heaven:" and, at the bar of Pilate, Jesus says, "Hereafter shall ye see the Son of Man, sitting at the right hand of Power, and coming in the clouds of heaven." The books or divine records, to which St. John alludes, are evidently of different kinds; one being expressly denominated "the book of life;" the other, therefore, may be presumed to contain the deeds of those, who shall be doomed to death or destruction.

In the same chapter are also contained those passages, which furnish grounds for belief, that previously to the great final judgment, there will be a most glorious term of earthly happiness, called the Millennium, on account of its continuing for the space of a thousand years: during which happy period, it is supposed, the faithful followers of Jesus will either be blessed with his actual presence, or with such visible manifestations of his grace, as exceed our present conceptions. The words, upon which this grand expectation is founded, are these: "And I saw Thrones, and the souls of them that were beheaded

(or slain) for the witness of Jesus, and for the word of God: and they lived and reigned with Christ a thousand years. But the rest of the dead, (i. e. the wicked, who had precluded themselves from the Covenant of Grace), lived not again until the thousand years were finished. This is the first resurrection-Blessed and holy is he that hath part in the first resurrection! on such the second death hath no power,' (i. e. they shall not die a second time) "but shall be the priests of God and of Christ, and shall reign with him a thousand years."

Though, in this passage, souls only are mentioned, as living and reigning with Christ during the glorious term thus specified; yet it being said, "the rest of the dead lived not again, until the term was finished," we may certainly infer that the bodies, the former shrines of those souls, will be re-animated, in a glorified state, as fit recipients of the pure spirits, thus highly privileged: and, if such an union take place, the felicity of each, both soul and body, we may naturally conceive, will

be increased to a vast degree; but to what degree, our finite capacities hinder us, at present, from knowing. Nay, that the bodies of the good will participate with the souls in this era of blessedness, there seems no doubt, from the expression "On such the second death hath no power;" evidently meaning that, having died once, and being raised again, they are not to die a second time, but will continue in a beatific life" till the thousand years are finished." Then will take place the second or final resurrection and general judgment of all mankind; or, perhaps, more scripturally speaking, then will take place the resurrection of the wicked; of those unhappy persons, who had precluded themselves, by their unbelief, or ́ungodly deeds, from the gracious privileges of the Christian covenant. For, we are assured by St. Paul, that "the dead in Christ shall rise first:" that is, at the commencement of the thousand happy years, before mentioned. It is solely to this exclusive resurrection of the just, that the same apostle refers, when, speaking of

the human body of a departed believer in Jesus Christ, he says, "it is sown in corruption; it is raised in incorruption. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It it sown a natural body; it is raised a spiritual body. For this corruptible shall put on incorruption, and this mortal shall put on immortality."

To this " first resurrection" our Lord also seems to refer, in his gracious promise of a future earthly heritage to those, who resemble him in the most distinguishable feature of his character: "Blessed are the meek; for they shall inherit the earth :"" it not being likely that such persons will gain possession of the earth, till "all the kingdoms of this world shall become the kingdom of our Lord and of his Christ." To the same glorious era the Spirit of Prophecy seems to point, in those memorable words of Isaiah, where he speaks of the wildest natures being tamed, the fiercest passions subdued; when, neither instigated by malice, nor allured by ambition, men "shall not hurt nor destroy,

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