govern his church, to perform so many parts as are required in him by whom this great and high charge is undertaken. Where should one find a servant of that fidelity and wisdom which the cure of souls doth ask? a servant that knoweth how to minister seasonably unto every soul; to feed infants, novices, little ones, with rudiments of Christianity as with milk, them of better growth with stronger meat; to confirm men established in the truth, and reclaim them that slide from it; to wound and bruise the hearts of the obstinate, who bend themselves wilfully against God; and to comfort such as have heavy hearts, troubled consciences, by reason of sin?

"Neither is the pastor pressed only with these burthens which are peculiar and proper to himself, but even those which are common to others with him are also heavier unto him than others. To lead a godly and a righteous life belongeth not to the pastor alone, but unto all. Yet in this which is common unto all, there is more laid upon him than any. Others must be sober, he a mirror of sobriety; they virtuous and honest, he such a pattern of virtue and honesty, that he may say with St. Paul, "Be ye followers of us, walk as ye have us for an example." St. Chrysostom compareth the pastor unto one that wrestleth naked. If there be any deformity at all in the body of a naked man, it is soon espied and faulted. We are naked to the eyes of the whole world: no one in the world which hath not more eyes than one; no eye which is not quick and sharp sighted to espy a blemish ; no blemish, be it never so great in others, half so soon found, or half so much pointed at, as the least and lightest thing awry in us; at whose hands notwithstanding it is required to walk unreprovable.

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Again, it is an office full of peril and danger. For if we preach things pleasant unto men, we discharge not the duty of the servants of God: if we preach his truth, we are hated as their deadly enemies to whom we preach. For not speaking against sin, the Lord threateneth death: "If thou dost not speak to admonish the wicked of his wicked way, his blood will I require at thine hand;" and for speaking against sin, Elias was persecuted, Zacharias stoned, Esaias cut in pieces, Jeremias cast into a dungeon, John Baptist, Stephen, Paul, James, Peter, Justin, Athanasius, Cyprian, Polycarp, of our own bishops and teachers not a few, in other nations huge multitudes, both heretofore and of late, in most cruel and savage manner tormented, with all extremity that might be devised to increase the bitterness of their death."

Archbishop Sandys.

THE

PASTOR'S ASSISTANT.

JUNE 1, 1843.

PART FIRST.

SUGGESTIONS FOR THE PASTOR IN HIS STUDY.

THE GENERAL JUDGMENT. No. II.

In the last article under this head, we left off with a promise to consider several points which are commonly overlooked in drawing a comparison between the judgment described in Matt. xxv. 31-46, and that which is found in Rev. xx. 11–15.

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It is plain from the account of the two judgments, given in the Revelation, that a thousand years are to pass between the first and second; and that, during that period, the persons raised at the first resurrection are to have some kind of rule, together with Christ. (Rev. xx. 6.) And the saints are previously described, as looking forward to thus reigning on the earth." (Rev. v. 10.) But distinct from the saints, there will also be at that time persons living on the earth, who are called "the nations which are in the four quarters of the earth." (Rev. xx. 8.) In many other parts of Scripture, these nations are spoken of in various ways. After the Jews are restored, and Jerusalem is become glorious, strangers" are to stand and feed the flocks of the people of Israel,—the sons of persons not belonging to the family of Abraham are to be their plough-men and vine-dressers-and the riches of "the Gentiles" are to be brought to them. (Isaiah lxi, 4—6.) This is to be a continuing state of things; for even after God "creates new heavens and a new earth," this same condition of Jerusalem is plainly spoken of (Isaiah lxv. 17-25)—the Jews are to declare God's " glory amongst the Gentiles," and "all flesh" is to come to worship before Jehovah. (Is. Ixvi. 15—23.) When the Lord's sanctuary shall be in the midst of the Jews for

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evermore, "the heathen" shall know that it is God that sanctifies Israel. (Ezek. xxxvii. 27, 28.) And after the plainest description of the coming of the Lord, which is given in the Old Testament (Zech. xiv), it is distinctly declared that " that is left, of all the nations which came up against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles." (Zech. xiv. 16.) Numberless other passages in the Old Testament refer, more or less clearly, to the same state of things: which was also referred to by St. James, when he said, "to this agree the words of the prophets; as it is written, After this I will return and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things." (Acts xv. 15-17. Amos ix. 11, 12.)

At the end of the thousand years, just before the last great judgment of the dead, the real condition of the people forming these nations will be proved by Satan; who, during the thousand years, will have no power to tempt men, but being let loose at the end of that time will gather from amongst them a rebellious army, all of whom will be destroyed and finally condemned, together with the devil who deceived them (Rev. xx. 7—10): and this will bring on the last act of judging all the souls not previously disposed of in some way or other. After this there is a very short account of the future state of the world given in chapters xxi, xxii; these contain the only information respecting the state of the earth and its inhabitants throughout eternity which it has pleased God to afford us. But what is there mentioned perfectly agrees with the general statements given in other parts of Scripture. From them we learn, that as God in the beginning made the world itself, and man its inhabitant " very good," so shall it hereafter be according to his original purpose. "For thus saith the Lord that created the heavens, God himself that formed the earth and made it, he hath established it, he created it not in vain, he formed it to be inhabited; I am the Lord, and there is none else." (Isaiah xlv. 18.) Although Satan has prevailed for a time, to disturb the order and beauty and holiness of God's creation on the earth, yet it will only be for a time. And during this time even, the Lord will obtain more glory to himself, both by choosing out of all nations a number of souls, who shall form an eternal memorial in heaven of his victory over Satan, by living in glorified bodies" ever with the Lord;" and also by choosing one particular nation, who shall

establish an eternal memorial upon the earth of the same victory, by living at Jerusalem in bodies, not indeed glorified like the others, but sanctified every one by the indwelling of the Holy Spirit in all fulness, so that the "people shall be all holy." These great things God will perform through that wonderful dispensation, whereby his own eternal Son took flesh, and first making atonement for the sins of the whole world, will completely work out the perfecting of this great plan of glory; every step of which is done by his own power, and merit, and grace. And when these great objects shall be accomplished, then he will entirely destroy the power of the devil, and of death, "the last enemy, " and will place some children of Adam in the first condition of their father in paradise; all saved from the corruption of original sin; all purified from the effect of its taint on the generations before them; all inheriting the dominion of the earth bestowed upon their first parents; all perfectly loving God, and fulfilling his law.

Accordingly, in the short account given of the word's eternal state, we find mention of "the nations of them which are saved," and of "the kings of the earth;" and these are referred to as being distinct from the glorified beings who form "the bride, the Lamb's wife." (Rev. xxi. 24, 26.) They are said to be "saved;" by Christ assuredly, "for there is none other name given among men whereby we must be saved," except His name : but it should be remembered, that to be saved, means only to be taken from the condemnation and power of sin. What degree of happiness may be freely given to a saved soul, or what particular state may be assigned to each, in which to give honour to Him who was the cause and means of salvation,—is a matter quite unconnected from the salvation itself. During the present part of God's plan, every one who is saved will also receive a glorified and heavenly body like Christ's. When God shall have accomplished the number of His elect, and taken them up to Christ in the clouds, He will hasten His kingdom of glory, by pouring" upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications; and they shall look upon him whom they have pierced," when they see him in the day that "his feet shall stand upon the Mount of Olives;" and they shall all be converted and become true christians-every one holy" and so all Israel shall be saved" in the manner written in Isaiah lix. 20; iv. 3. (Zech. xii. 10; xiv. 1, 20, 21. Rom. xi. 26.) But we are not told anything of their bodies being changed, nor of any addition being made to the number of the glorified ones, who during the present dispensa

tion are gathered "out of every kindred, and tongue, and people, and nation."

And then, when the Lord shall select a new stock from the remaining heathen, who before "have not heard his fame, neither have seen his glory" (Isaiah lxvi. 19), in order to people the earth at the restitution of all things" (Acts iii. 21); every individual, chosen from amongst the rest, for the purpose, will be "saved" from the effects of the sin of his fathers, and of his own sins; or he could not remain on the earth after the final judgment. The period of the "thousand years," (which takes place after Satan is bound, before he is finally "cast into the lake of fire,") seems as if it were on purpose to prepare a new stock from the old Adam, and educate them as it were for the condition of "the nations of them which are saved," in the subthat

sequent eternal earth. And for this purpose also it may be, Satan is let loose again for a little season, to sift the then existing generations, and separate every individual tainted with the least remnant of the corruption of original sin in order that those who remain may be such only, as having been thoroughly cleansed may be pronounced very good," even as Adam was pronounced "very good ;" and may be fitted to take possession of the "new earth," restored to its original state of goodness, even as it had been given to their father Adam.

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If this view of the subject be a correct one, then there is very little difficulty in understanding the conclusion of our Lord's prophecy on the Mount; provided we take the words in their plain and simple meaning, without adding any suggestions of our own minds to the written word, in order to make one part or another suit with a particular object. And although it is not meant to decide that this view is certainly the correct one, yet (in the midst of the difficulties attending the subject) it is chosen as that which seems on the whole preferable, in leading to a simple explanation of the passage.

Jesus then, having described the judgment which will be passed upon the works of christians-"His own servants," and the casting out of "the unprofitable servant," when he comes and reckons with his Church, proceeded to explain another awful scene which will take place at that time. When he shall appear, as the Son of Man, in the glory he had before described, surrounded by all the holy angels, he will at that time take his seat upon the throne of his glory." He had already told his disciples that, when he shall be seen "coming in the clouds of heaven with power and great glory," he will "send his angels

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