Millennium, their righteous dead must be raised, as well as the wicked at this period. This affords a satisfactory reason why a resurrection of the wicked is never mentioned apart, or wholly detached from that of the righteous. It would appear incorrect to term this period "The Resurrection of the Wicked;" as conveying an exclusive signification.

The "white throne" appears to be emblematical of the "true and righteous" judgment which the Saviour will pronounce. The earth and the heavens have disappeared, no longer to continue the habitation of the children of God. A separate book is opened, which is termed in other parts of the Revelation, "the Lamb's book of life," and has respect only to the righteous. For we find in Psalm LXIX. 14, 18, 19, 28, that the enemies of Christ, those who hate him, who are his adversaries, shall "be blotted out of the book of the living, and not be written with the righteous.' This is the period in which "God will judge the secrets of men's hearts by Jesus Christ." See Eccles. xI. 9, and x11. 14. The wicked will be conscious that their secret sins are disclosed; and," condemned already," they will be already separated the one from the other by Christ, "as a shepherd divideth his sheep from the goats,-the sheep on the right hand, and the goats on the left." He will speedily pronounce sentence. Their condition cannot be qualified, their consciousness corresponding with those things which are written in the books.

Here the literal sea appears to be clearly expressed; and the wicked who have perished or been deposited therein, shall now be raised; and death and hell, which, we think, represent the souls of the wicked in Hades, will be delivered up to be judged, every man according to his works. Death

will be cast into the lake of fire and brimstone; i. e., will be converted into eternal death, or Gehenna, so, consequently, will Hades. This, which is the "second death," shows that the wicked do not receive their full measure of retribution when their souls depart out of this life, neither at the coming of the Lord. And as "there is nothing hid but what shall be revealed," so it will be necessary that they be condemned before an assembled universe. It is observable, likewise, that the books first mentioned are opened exclusively for the wicked, as all who are not written in the book of life will be cast into the lake of fire. We may imagine that intimation is given of the different sentences to be pronounced on the various classes of sinful men, from the plural (Biẞia, books) being used; i. e., on those who have committed the most atrocious and cruel,-the most murderous and oppressive crimes,-down to "whatsoever" deceiveth or "maketh a lie." On the contrary, one book suffices for the followers of the Lamb.

"The certainty of future judgment appears from the justice of God, which requires it; for it is evident that this attribute is not clearly displayed in the dispensation of things in the present state.

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Things seem to be carried on in this world with an unequal balance. The candle of God shines upon the wicked. They that tempt God are delivered, Mal. iii. 15. The wicked and disobedient persons are often as happy as if they were rewarded for their iniquity, whilst the innocent and religious are often as miserable as if they were punished for their innocency.

"God being invisible in his own nature, has most wisely ordained the judgment of the world to be transacted

by a visible person;

...

this is Jesus Christ the Son

of God united to the human nature; for the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honour the Son, even as they honour the Father.' John v. 22, 23.

"The Father' has given him authority to execute judgment also, because he is the Son of man.' John v. 27. We must distinguish between the essential and economical power and authority of Christ. The Son of God, considered in his divine nature, has an original power and authority of judgment equal with the Father; but considered as Mediator, he has a power and authority committed by delegation.

"Conscience, awakened by sharp afflictions, by sudden dangers, and the approaches of death, makes a sad detection of past sins, and forecasts cruel things; it cites the offender before the enlightened tribunal of heaven, scourges with remorse, and makes him feel, even here, the strokes of hell. Though the sin be secret, and the guilty person powerful, and not within the reach or cognizance of human justice, yet conscience has a rack within, and causes pain and anxiety, by fearful expectations of judgment to come. Hence the mere handwriting on the wall made king Belshazzar tremble, as much as Felix did at the preaching of St. Paul.

"Fallen angels also will be judged. They are said to be reserved unto the judgment of the great day." Jude vi. They shall receive their final sentence. Matt. viii. 29; xxv. 46; 1 Cor. vi. 3; 2 Pet. ii. 4; Rev. xx. 10.

"The heathen will be judged by the light of nature : For as many as have sinned without law, shall also perish without law.' Rom. ii. 12. Our people the Jews will be judged by the law of Moses:

Do not think that I will ac

cuse you to the Father: there is one that accuseth you,

even Moses, in whom ye trust.' John v. 45. 'As many as have sinned in the law, shall be judged by the law.' Rom. ii. 12. Those who are favoured with the means of grace will be judged by the Gospel.' He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day.' John xii. 48.*"

"The fire of hell," we conceive, is symbolic of a selfaccusing conscience, of bitter grief, disappointment, and remorse,―of agony, anguish, and despair,—of "weeping, wailing, and gnashing of teeth;" and we cannot doubt but that innumerable grades of punishment will be suitably adapted to each individual condition.

With whatever body the wicked shall be raised, it can scarcely be imagined to be of the same spiritual nature as the celestial body of the saints; for their punishment will respond in every particular to "the righteous judgments of God." See 1 Cor. xv. 24-28.

"It is indeed easy to admit the illusion that, if we were but translated to a purer sphere, and were but exempted from certain evil influences, we should at once become virtuous; but a supposition such as this will not bear to be examined; for although external causes may have had a powerful influence, at first, in producing our present moral dispositions, and so in determining our character, these dispositions, when once formed, possess a fixed continuity of their own, which is by no means destroyed merely by removing the exterior influences whence they arose and moreover, such dispositions, or settled passions, when actually generated and consolidated, include a reproductive

* Frey.

energy; they are living powers; they vegetate, and cover the entire surface of the soul."

We have seen what are the blessings which God has destined for his faithful people in the Millennial world. As to the heavenly state in which the righteous shall ultimately shine, when all connection with the earth shall have ceased, this appears to be described in the following passages:

Acts 11. 68. Thou hast made known to me the ways of life; thou shall make me full of joy with thy countenance.

Psalm xvI. 11. Thou wilt shew me the path of life in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

The above passages evidently portray the heavenly state, because they relate to the Saviour's entrance into it after his resurrection. See Matt. vI. 10; Phil. 11. 10; 1 Kings XXII. 19; Luke 1. 19.

*See Supplement, No. XX.