chapter, we find that the partakers of this resurrection are described as martyrs "who were beheaded for the witness of Jesus, and for the word of God," and generally as those who "received not the mark of the beast on their forehead and on their hand," which may be interpreted as meaning that by intelligent faith and righteous deeds they overcame their spiritual adversaries. It seems, therefore, allowable to infer that this is the company of those who in Scripture are so often called "the elect," who by suffering, experience, and hope, are in this life "sealed" unto the day of redemption (Rev. vii. 2-8, and Eph. iv. 80).

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It is, besides, said of these chosen ones that they "lived and reigned with Christ a thousand years," but that "the rest of the dead lived not till the thousand years were finished." It would thus appear that a definite interval of long duration is interposed between the resurrection of the just and the unjust. It is also to be particularly noticed that the seer, speaking of what pertains to that interval of a thousand years during which the spirit of evil is "bound," says that he "saw thrones, and they sat upon them, and judgment was given to them" (Rev. xx. 4). This must refer to the judgment undergone by those who have part in the first resurrection, because the rest of the dead do not rise to be judged till the thousand years are ended. As to the elect being judged, the teaching of St. Paul is very explicit, where he says, identifying himself with the general company of the faithful, "We must all appear before the judgment-seat of Christ; that every one may receive the things done through the body, according to what he hath done, whether good or bad" (2 Cor. v. 10. So also Rom. xiv. 10). It is not expressly said in the passage above quoted who they are who sat on thrones and had judgment given to them; but the information is supplied in Matt. xix. 28, where we read, "Jesus said to them [that is, as the context shows, to Peter and the other apostles], Verily I say to you, that ye who have followed me, in the regeneration when the Son of man shall sit on the {40} throne of his glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." A like revelation, addressed exclusively to the apostles, is given in Luke xxii. 28-80. "The twelve tribes of Israel" is the symbolic designation of the elect—those that are sealed (see Rev. vii. 3-8).

It must now be taken into account that the experience and the deeds of the present life alone determine whether any individual is or is not of the number of the elect. Those only who by the favour of God are justified in this life by works done through faith are reckoned among "the just" who partake of the first resurrection. But Scripture nowhere asserts that their spiritual state differs at their resurrection from what it was at the time of their death; rather, it negatives this assumption by describing their state in the interval as that of "sleep." Consequently, not being yet "made perfect," they have need to pass through the judgment just spoken of (compare 1 Cor. iii. 11-15), in order that by the completion of their spiritual creation they might be made meet for immortality. To them, although there is judgment, there is no "condemnation," and, therefore, no "second death." Such, it seems to me, is the Scriptural doctrine of immortality, as far as regards the elect.

Before proceeding to speak of the judgment of the whole world, it will be appropriate to consider here what judgment is abstractedly, and what are its {41} purpose and effect. These questions can only be answered by means of what is matter of human experience, and in terms derived therefrom. Now we all know that kings, judges, and magistrates administer justice and judgment for the purpose of making righteousness and truth prevail, and that for the same end they inflict punishment on the guilty. Whatever is this is judgment, and what is not this is not judgment. The portion of the Scriptures which speaks in plainest terms of the object and effect of judgment is, perhaps, that contained in Psalms xcvi., xcvii., xcviii., and xcix. If the words of these Psalms do not refer to the judgment that is to come upon the earth and the whole world in the future age, they will require to be taken in a non-natural sense. But such a sense is here inadmissible, because consistently with what may be inferred, as said above, from human experience respecting judgment, namely, that its purpose is to cause righteousness and truth to prevail, this Scripture declares in terms expressive of the highest joy and exultation that for this end the world is judged.

Let us, therefore, now inquire what Scripture reveals respecting the judgment and immortality of the rest of mankind—those who are not numbered among the elect. First, it is clearly implied in Rev. xx. 5, that they live again at the end of the thousand years. Next, as we have already inferred from the words of {42} Christ recorded in John v. 29, they rise to be judged. If, as we have argued, it is needful that even the elect should be judged, much rather must judgment overtake the unbelieving and the unrighteous? We are, moreover, expressly told who is to be the righteous Judge: "The Father hath committed all judgment to the Son" (John v. 22). The sinners who, acting "through ignorance" as agents of Satan, arraigned, condemned, and put to death the blameless Son of God, were not alone guilty, inasmuch as it was appointed that they should make manifest and consummate the wickedness that reigns in the heart of the collective world. For this reason Jesus Christ, in fulfilment of a just retribution, is ordained to be Judge of all the world, and of Satan also.

Respecting the outward means by which judgment is executed on the ungodly, many things seem to be said in the Book of Revelation; but from being expressed in symbolic language, they are generally "hard to be understood." I shall make no attempt to give explanations of the details of this symbolism, such an inquiry not being necessary for my present purpose; but a few remarks on the contents of the Apocalypse which have a general relation to the purpose and effect of judgment may here be appropriately introduced as bearing on the question of immortality. In the first place, it may be stated that its prophetic language and symbols resemble in so many {43} particulars what we meet with in various parts of the prophecies of the Old Testament, that it might almost be regarded as an epitome of these prophecies. This view is supported by the announcement made in Rev. x. 7, which affirms that, "in the days of the voice of the seventh trumpet, when he shall begin to sound, the mystery of God shall be finished, according to the gospel He declared (os euêggelise) unto His servants the prophets" (see also Rev. xxii. 6). It is here to be particularly remarked that after the sounding of six trumpets severally significant of judgment, it is proclaimed that the mystery of God would be finished at the sounding of the seventh and last, this consummation having been antecedently made known as a gospel to the Old Testament prophets. This text accordingly agrees with the tenor of the argument previously adduced respecting the final effect of judgment in establishing the reign, so much to be desired, of truth and righteousness. At the end of the judgment "the temple of God is opened in heaven, and there is seen in His temple the ark of His covenant" (Rev. xi. 19). This is the covenant of immortality, which, having been originally made (as has already been indicated) with Adam after his transgression, was afterwards renewed with Noah and with Abraham, was represented by symbols and proclaimed orally by Moses in the wilderness, and, finally, was confirmed by the sacrifice of Jesus Christ.

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Equally remarkable is another revelation, which tells us that the