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virtue and actual reformation be past, and when consequently the sick-bed and the death-bed can bring nothing but uncertainty, horror, and despair. But my present subject leads me to consider sickness, not so much as a preparation for death, as the trial of our virtue of virtues the most severe, the most arduous, perhaps the best pleasing to Almighty God: namely, trust and confidence in him, under circumstances of discouragement and perplexity. To lift up the feeble hands and the languid eye; to draw and turn with holy hope to our Creator, when every comfort forsakes us, and every help fails: to feel and find in him, in his mercies, his promises, in the works of his providence, and still more in his word, and in the revelation of his designs by Jesus Christ, such rest and consolation to the soul, as to stifle our complaints and pacify our murmurs; to beget in our hearts tranquillity and confidence, in the place of terror and consternation, and this with simplicity and sincerity, without having, or wishing to have, one human witness to observe or know it, is such a test and trial of faith and hope, of patience and devotion, as cannot fail of being in a very high degree well-pleasing to the author of our natures, the guardian, the inspector, and the rewarder, of our virtues. It is true in this instance, as it is true in all, that whatever tries our virtue strengthens and improves it. Virtue comes out of the fire purer and brighter than it went into it. Many virtues are not only proved but produced by trials: they have properly no existence without them. "We glory," saith St. Paul, “in tribulation also, knowing that tribulation worketh patience, and patience, experience, and experience hope."

But of sickness we may likewise remark, how wonderfully it reconciles us to the thoughts, the expectation, and the approach of death; and how this becomes, in the hand of Providence, an example of one evil being made to correct another. Without question the difference is wide between the sensations of a person who is condemned to die by violence, and of one who is brought gradually to his end by the progress of disease; and this difference sickness produces. To the Christian, whose mind is not harrowed up by the memory of unrepented guilt, the calm and gentle approach of his dissolution has nothing in it terrible. In that sacred custody in which they, that sleep in Christ, will be preserved, he sees a rest from pain and weariness, from trouble and distress: gradually withdrawn from the cares and interests of the world; more and more weaned from the pleasures of the body, and feeling the weight and press of its infirmities, he may be brought almost to desire with St. Paul to be no longer absent from Christ; knowing, as he did, and as he assures us, that, "if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens."

SERMON XXXIV.

THE KNOWLEDGE OF ONE ANOTHER IN A FUTURE STATE.

Whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus.-COL. i. 29.

THESE words have a primary and a secondary use. In their first and most obvious view, they express the extreme earnestness and anxiety with which the apostle Paul sought the salvation of his converts. To bring men to Jesus Christ, and when brought to turn and save them from their sins, and to keep them steadfast unto the end in the faith and obedience to which they were called, was the whole work of the great apostle's ministry, the desire of his heart and the labour of his life: it was that in which he spent all his time, and all his thoughts; for the sake of which he travelled from country to country, warning every man, as he speaks in the text, and exhorting every man, enduring every hardship and every injury, ready at all times to sacrifice his life, and at last actually sacrificing it in order to accomplish the great purpose of his mission, that he might at the last day "present his beloved converts perfect in Christ Jesus." This is the direct scope of the text. But it is not for this that I

have made choice of it. The last clause of the verse contains within it, indirectly and by implication, a doctrine certainly of great personal importance, and I trust also of great comfort, to every man who hears me. The clause is this, "that we may present every man perfect in Christ Jesus:" by which I understand St. Paul to express his hope and prayer, that at the general judgment of the world, he might present to Christ the fruits of his ministry, the converts whom he had made to his faith and religion, and might present them perfect in every good work. And if this be rightly interpreted, then it affords a manifest and necessary inference, that the saints in a future life will meet and be known again to one another; for how, without knowing again his converts in their new and glorious state, could St. Paul desire or expect to present them at the last day?

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My brethren, this is a doctrine of real consequence. That we shall come again to a new life; that we shall by some method or other be made happy, or be made miserable, in that new state, according to the deeds done in the body, according as we have acted and governed ourselves in this world, is a point affirmed absolutely and positively in all shapes, and under every variety of expression, in almost every page of the New Testament. It is the grand point inculcated from the beginning to the end of that book. But concerning the particular nature of the change we are to undergo, and in what is to consist the employment and happiness of those blessed spirits which are received into heaven, our information, even under the gospel, is very limited. We own it is so. Even St. Paul, who had extraordinary communications, confessed "that in these things we see through a glass darkly." But at the same time that we acknowledge that we know little, we ought to remember, that without Christ, we should have known nothing. It might not be possible in our present state to convey to us, by words, more clear or explicit conceptions of what will hereafter become of us; if possible, it might not be fitting. In that celebrated chapter, the fifteenth of the Corinthians, St. Paul makes an inquisitive person ask, "How are the dead raised, and with what body do they come?"-From his answer to this question we are able, I think, to collect thus much clearly and certainly: that at the resurrection we shall have bodies of some sort or other: that they will be totally different from, and greatly excelling, our present bodies, though possibly in some manner or other proceeding from them, as a plant from its seed that as there exists in nature a great variety of animal substances; one flesh of man, another of beasts, another of birds, another of fishes: as there exist also great differences in the nature, dignity, and splendour, of inanimate substances, "one glory of the sun, another of the moon, another of the stars:" so there subsist likewise, in the magazines of God Almighty's creation, two very distinct kinds of bodies (still both bodies,) a natural body and a spiritual body; that the natural body is what human beings bear about with them now, the spiritual body, far surpassing the other, what the blessed will be clothed with hereafter. "Flesh and blood," our apostle teaches, "cannot inherit the kingdom of God," that is, is by no means suited to that state, is not capable of it. Yet living men are flesh and blood; the dead in the graves are the remains of the same: wherefore to make all, who are Christ's, capable of entering into his eternal kingdom, and at all fitted for it, a great change shall be suddenly wrought. As well all the just who shall be alive at the coming of Christ (whenever that event takes place,) as those who shall be raised from the dead, shall in the twinkling of an eye be all changed. Bodies they shall retain still, but so altered in form and fashion, in nature and substance, that "this corruptible shall put on incorruption;" what is now necessarily mortal and necessarily perishable, shall acquire a fixed and permanent existence. And this is agreeable to, or rather the same thing as, what our apostle delivers in another epistle, where he teaches us, that Christ shall change our vile body, that it may be like his glorious body; a change so great, so stupendous, that he justly styles it an act of Omnipotence, "according," says he, "to the mighty working whereby he is able to subdue all things to himself." Since then a great alteration will take place in the frame and constitution of the bodies with which we shall be raised, from those which we carry with us to the grave, it requires some authority or passage of Scripture, to prove, that after this change, and in this new state, we shall be known again to one another; that those who know each other on earth, will know each other in heaven. I do allow that the general strain of Scripture seems to suppose it; that when St. Paul speaks "of the spirits

of just men made perfect," and of their "coming to the general assembly of saints," it seems to import, that we should be known of them, and of one another; that when Christ declares, "that the secrets of the heart shall be disclosed," it imports, that they shall be disclosed to those who were before the witnesses of our actions. I do also think, that it is agreeable to the dictates of reason itself to believe that the same great God who brings men to life again, will bring those together whom death has separated. When his power is at work in this great dispensation, it is very probable that this should be a part of his gracious design. But for a specific text, I know none which speaks the thing more positively than this which I have chosen. St. Paul, you see, expected that he should know and be known to those his converts; that their relations should subsist and be retained between them; and with this hope he laboured and endeavoured, intently and incessantly, that he might be able at last to present them, and to present them perfect in Christ Jesus. Now what St. Paul appeared to look for as to the general continuance, or rather revival, of our knowledge of each other after death, every man who strives, like St. Paul, to attain to the resurrection of the dead, may expect as well as he.

Having discoursed thus far concerning the article of the doctrine itself, I will now proceed to enforce such practical reflections as result from it. Now it is necessary for you to observe, that all which is here produced from Scripture concerning the resurrection of the dead, relates solely to the resurrection of the just. It is of them only that St. Paul speaks in the fifteenth chapter of the Corinthians. It is of the body of him, who is accepted in Christ, that the apostle declares, "that it is sown in dishonour, but raised in glory; sown in weakness, raised in power." Likewise, when he speaks in another place of "Christ changing our vile bodies that they may be like his glorious body;" it is of the bodies of Christ's saints alone of whom this is said. This point is, I think, agreed upon amongst learned men, and is indeed very plain. In like manner, in the passage of the text, and I think it will be found true of every other, in which mankind knowing one another in a future life is implied, the implication extends only to those who are received amongst the blessed. Whom was St. Paul to know? even those whom he was to present perfect in Christ Jesus. Concerning the reprobate and rejected, whether they will not be banished from the presence of God, and from all their former relations; whether they will not be lost, as to all happiness of their own, so to the knowledge of those who knew them in this mortal state, we have from Scripture no assurance or intimation whatever. One thing seems to follow with probability from the nature of the thing, namely, that if the wicked be known to one another in a state of perdition, their knowledge will only serve to aggravate their misery.

What then is the inference from all this? Do we seek, do we covet, earnestly to be restored to the society of those who were once near and dear to us, and who are gone before? It is only by leading godly lives, that we can hope to have this wish accomplished. Should we prefer to all delights, to all pleasures in the world, the satisfaction of meeting again, in happiness and peace, those whose presence, whilst they were amongst us, made up the comfort and enjoyment of our lives? It must be, by giving up our sins, by parting with our criminal delights and guilty pursuits, that we can ever expect to attain to this satisfaction. Is there a great difference between the thought of losing those we love for ever; of taking at their deaths or our own an eternal farewell, never to see them more; and the reflection that we are about to be separated, for a few years at the longest, to be united with them in a new and better state of mutual existence; is there, I say, a difference to the heart of man between these two things; and does it not call upon us to strive, with redoubled endeavours, that the case truly may turn out so? The more and more we reflect upon the difference between the consequences of a lewd, unthinking, careless, profane, dishonest life; and a life of religion, sobriety, seriousness, good actions, and good principles; the more we shall see the madness and stupidity of the one, and the true solid wisdom of the other. This is one of the distinctions. If we go on in our sins, we are not to expect to awaken to a joyful meeting with our friends, and relatives, and dear connexions. If we turn away from our sins, and take up religion in earnest, we may. My brethren, religion disarms even death. It disarms it of that, which is its bitterness and its sting, the power of dividing

those who are dear to one another. But this blessing, like every blessing which it promises, is only to the just and good, to the penitent and reformed, to those who are touched at the heart with a sense of its importance: who know thoroughly and experimentally, who feel in their inward mind and consciences, that religion is the only course that can end well: that can bring either them or theirs to the presence of God, blessed for evermore; that can cause them, after the toils of life and struggle of death are over, to meet again in a joyful deliverance from the grave; in a new and never-ceasing happiness, in the presence and society of one another.

SERMON XXXV.

THE GENERAL RESURRECTION.

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 unto the resurrection of life; and they that have done evil unto the resurrection of damnation.—JOHN, v. 28, 29.

THESE words are so important, that if Jesus Christ had never delivered any other, if he had come into the world and pronounced only this simple declaration, and proved the truth and certainty of it by the miracles which he wrought, he would have left enough to have guided his followers to everlasting happiness: he would have done more towards making mankind virtuous and happy, than all the teachers and all the wisdom, that ever appeared upon earth, had done before him. We should each and every one of us have owed more to him for this single piece of intelligence, than we owe to our parents, our dearest friend, or the best benefactor we have. This text is the poor man's creed. It is his religion: it is imprinted upon his memory, and upon his heart: it is what the most simple can understand: it is what, when understood and believed, excels all the knowledge and learning in the universe it is what we are to carry about with us in our thoughts: daily remember and daily reflect upon : remember not only at church, not only in our devotions, or in our set meditations; but in our business, our pleasures, in whatever we intend, plan, or execute, whatever we think about, or whatever we set about; remember, that "they that have done good shall come unto the resurrection of life: they that have done evil unto the resurrection of damnation."

Reflect what great things this short sentence contains. It teaches us, beyond contradiction, that all does not end here: that our happiness or misery is not over at our death: that a new state of things will begin with every one of us, and that in a short time. This point, I say, our Saviour proves beyond contradiction: and how does he prove it? by healing the sick, by restoring sight to the blind, by raising the dead, by various astonishing and incontestable miracles; and above all, by coming himself to life again after being three days dead and buried, he proved, that God Almighty was with him; that he came from God; that he knew what passed in the other world; that he had God's own authority to say and promise this to mankind. Upon the faith and trust of this promise, we know that we shall rise again all are equally assured of it, from the highest to the lowest. Wise and learned men thought indeed the same thing before: they concluded it to be so from probable argument and reasonings; but this was not like having it, as we have it, from God himself; or, what is just the same thing, from the mouth of a person to whom God gave witness by signs and wonders and mighty deeds. They were far short of our certainty, who did study it the deepest. There were but few who could study or comprehend it at all. Blessed be God, we are all informed, we are all, from the most learned to the most ignorant, made sure and certain of it.

Having then this great doctrine secured, that we shall all come again into a new world and a new life, the next great point, which every serious mind will turn to, the second grand

question to be asked, is, who are to be happy, and who will be miserable, in that other state? The text satisfies us completely upon this head. You ask, who shall come to the resurrection of life? The text replies, they that have done good. Observe well, and never forget this answer. It is not the wise, the learned, the great, the honoured, the professor of this or that doctrine, the member of this church, or the maintainer of that article of faith, but he that doeth good; he, of whatever quality or condition, who strives honestly to make his life of service to those about him; to be useful in his calling, and to his generation; to his family, to his neighbourhood, and, according to his ability, to his country and to mankind; "he that doeth good." All the rest, without this, goes for nothing, though he understand the things of religion ever so well: or believe ever so rightly; though he cry, Lord, Lord: be he ever so constant and devout in his prayers; or talk ever so much, or so well, or so earnestly, for religion; unless he do good; unless his actions, and dealings, and behaviour, come up to his knowledge and his discourse, correspond with his outward profession and belief, it will avail him nothing; he is not the man to whom Jesus Christ hath promised, in the text, that he shall come to the resurrection of life. The issue of life and death is put upon our conduct, and behaviour; that is made the test we are to be tried by.

Again, When we read in Scripture, when we know from positive and undoubted authority, that misery and destruction, ruin, torment, and damnation, are reserved for some, it is surely the most natural, the most interesting of all inquiries to know for whom. The text tells us, "for them that have done evil."

Here, let the timorous conscience take courage. It is not any man's errors, or ignorance; his want of understanding, or education, or ability, that will be laid to his charge at the day of judgment; or that will bring him into danger of the damnation which the gospel threatens; it is having done evil; having wilfully gone about to disobey what he knew to be the will and command of his Creator, by committing mischief, and doing wrong and injury to his fellow-creatures.

Let the bold and presumptuous sinner hear this text with fear and trembling. Let him who cares not what misery he occasions, what evil and harm he does, if he can but compass his purpose, carry his own end, or serve his wicked lusts and pleasures; let him, I say, be given to understand, what he has to look for; "he that doeth evil shall come to the resurrection of damnation ;" this is absolute, final, and peremptory; here is no exception, no excuse, no respect of person, or condition.

They that have done good, shall come again unto the resurrection of life. But, alas! I hear you say, What good can I do? my means and my opportunities are too small and straitened to think of doing good. You do not sufficiently reflect, what doing good is. You are apt to confine the notion of it to giving to others, and giving liberally. This, no doubt, is right and meritorious; but it is certainly not in every man's power; comparatively speaking, it is indeed in the power of very few. But doing good is of a much more general nature, and is in a greater or less degree practicable by all; for, whenever we make one human creature happier, or better, than he would have been without our help, then we do good; and, when we do this from a proper motive, that is, with a sense and desire of pleasing God by doing it, then we do good in the true sense of the text, and of God's gracious promise. Now let every one, in particular, reflect, whether, in this sense, he has not some good in his power; some within his own doors, to his family, his children, his kindred; by his labour, his authority, his example, by bringing them up, and keeping them in the way of passing their lives honestly, and quietly, and usefully. What good more important, more practicable, than this is? Again, something may be done beyond our own household by acts of tenderness, kindness, of help and compassion to our neighbours. Not a particle of this will be lost. It is all set down in the book of life; and happy are they who have much there! And again, if any of us be really sorry, that we have not so much in our power as we would desire, let us remember this short rule, that since we can do little good, to take care that we do no harm. Let us show our sincerity by our innocence; that, at least, is always in our power.

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Finally, let us reflect that in the habitations of life are many mansions; rewards of various orders and degrees, proportioned to our various degrees of virtue and exertion here.

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