moral exaltation characteristic of the Creator. And there is a ground for this proceeding in the oracles of truth. These represent the abodes of the blest as far above us;-the invisible is situated beyond the visible heaven;-and St. Paul, in his rapturous vision, was lifted up to it. Yet the general tenor of holy writ, and the reason of the thing, instruct us that heaven is to be conceived of rather as a state than as a place. Scriptural language on this subject is often highly figurative; and when there are descriptions of future happiness given to allure our desires, these are to be considered as referring to the condition, and not as determining the place of abode assigned to the righteous. With this understanding, it may be that the redeemed are widely distributed through regions of space unknown to us-that their situations may be varied while their happiness is undiminished-and that there are gradations of excellence and felicity almost interminable, through which they may be permitted to ascend. All this may be, and yet Scripture does not decide upon it.

In the conclusions to which we have arrived, there is nothing inconsistent with the idea that there is a local heaven; such a state there must be after the resurrection of the body. But we are not informed where it is, and conjectures on this subject will be fruitless. We are far, however, from conceding any thing to the frivolous objection that

the received notions of the heavenly state are distinguished by any absurdity. Admit that many of the expressions on this subject are unphilosophical, yet, is the thing unreasonable? We lift our eyes from the earth upon which we tread, and we behold shining bodies apparently innumerable. Science has taught us that there are globes like that which we inhabit. Reason suggests the strong probability that they are also the abodes of sentient and intelligent beings. But what is the condition of their existence? Is it like our own? or, having never sinned, is their situation one of imperishable felicity? Or may not some of these distant worlds be the theatre on which God's dispensations begun on earth are completed, where the individuals of our race are rewarded or punished? Is there any thing improbable in such a supposition? It does not appear that there is. Yet, in regard to this matter, we are, for a time, doomed to uncertainty.

2. But again, "it doth not now appear" what shall be the nature of the resurrection body-what the increased capacities of our souls-what their knowledge of transactions in other parts of the universe. All that unenlightened reason had been able to dictate concerning man's future destiny was, that the soul survived the destruction of the body; and the popular notion had invested it with a shadowy, unsubstantial form, which met the eye but eluded the touch. It is exclusively a doctrine

of revelation that the body, although apparently dissolved, is preserved in all its elements to be again reunited to the soul. Yet the body which shall be, must differ greatly from that which now is. Its organization must be varied to obviate the liability to derangement and tendency to dissolution. Matter must be purified and become more ethereal, for flesh and blood cannot inherit the kingdom of God. These general conceptions concerning the corporeal part of those who dwell in heaven, we can form, but cannot go beyond them, for then all is obscurity.

Neither are we able to comprehend the change which passes upon the soul in its translation from earth. I have reference to its intellectual capacities. These we are informed will be greatly invigorated, and be conversant with objects now unknown to us. We shall then understand many mysteries, but whether all difficulties will be removed is not determined. Probably the enlargement of our faculties may be progressive, and yet, the attainment of a perfect knowledge of God and his perfections, may forever elude their grasp. He who is all-wise can only be comprehended by such an one as himself.

Morever, it doth not yet appear what acquaintance glorified spirits shall have with those parts of the universe with which they are not directly conversant. Is it with them as with us, that they

only know what is transacting within a limited sphere, while all beyond is utterly unknown-or can they look back upon this stage of existence which they have left, and mark its passing events, and note the conduct of those whom they have loved on earth, and exult with them in their joys, or mourn with them in their sorrows? It would seem reasonable that the latter supposition is true; and yet we know not how sorrow and sighing can flee away, when the soul can look back and see the objects of its fervent love involved in suffering, led astray by temptation, and in danger of eternal ruin. On this subject therefore, our minds must be greatly perplexed.

II. But we have dwelt sufficiently long on the mysteries connected with the future lot of the pious. We shall now proceed to consider what is decisively known concerning it. "It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is."

The period to which the final happiness of the redeemed is referred, is the appearance of Jesus Christ. It is not to be supposed that in the mean time they are unhappy or destitute of consciousness. Doubtless, in passing from earth they enter immediately upon a state of blessedness-but the departed spirits of the just await the redemption of their bodies, ere they enter upon the full possession

of their joys. This event will take place at the time when Jesus Christ shall appear, at the end of this probationary state, to judge the world. Scripture affords us an awful and magnificent representation of this stupendous transaction. Our concern at this time is only with its consequences with respect to the pious.

In the state which shall ensue upon the winding up of God's dispensations upon earth, the believer in Christ shall be fully conformed to the likeness of his Redeemer. It is declared that he shall change our vile bodies, that they may be fashioned like his glorious body. This is doubtless within the scope of the text; but when it is said we shall be like him, particular respect is had to the impression upon the soul of the moral image of Him who is all holy. This fact is stated as the consequence of our seeing him as he is. Excellence contemplated with right dispositions of mind has a powerful influence in transforming the heart of the beholder. Now, through the exhibition contained in the gospel, we are enabled to behold as in a glass the glory of the Lord, and thus ascend from one degree of holiness to another. Hereafter by continually observing all his excellence and loveliness with no obstacle between, we shall be made perfectly to resemble that which we admire and love. One particular then of the blessedness of the redeemed, is the possession of holiness without