subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is MAN, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him." (Heb. ii. 5-8.) But some men will say, "It is inconceivable that the saints should ever wish to leave heaven to reign with Christ over the earth." Not to dwell upon the fact that heaven is more a state of things than a locality, we ask, Whether the condition of the spirits of the just is a perfect condition? I know that their spirits are perfect, but where are their bodies? Have they forgotten them? Do they never cast a thought upon the body that is left behind, and recall the ancient fellowship which once subsisted between them? Have they for ever forgotten the loved companion (Eph. v. 29), the fellowtraveller through this world's wilderness? And did not Christ die to redeem the body, and what Christ has redeemed must be precious. True, it was sown in corruption, but it shall be raised

in incorruption. True, it was sown in weakness, but it shall be raised in power: it was sown a natural body, but it will be raised a spiritual body (1 Cor. xv. 43, 44); and when the Lord shall return, and bring all his saints with him, then, and not till then, shall they become perfect men in glory, in body, soul, and spirit, in the resurrection of the just.

5. The lower creation, as it has shared the curse, so will it share the blessing of that state.

When we observe the lower orders of creation existing on our earth, we see them partaking of the universal woe, And to this the apostle refers in that striking passage with which we meet (Rom. viii. 19-23),-"For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." But how is this to be

explained? Had the creature sinned against God? Had the creature risen in rebellion against him, and provoked the Majesty of heaven? No. Wherefore then was "the creature made subject to vanity," and wherefore have we all been groaning and travailing in pain together until now? Because man, whom God had placed as his vicegerent over all, had sinned against him.

*The use of this word, translated "creature," must be determined by the circumstances under which it is employed. In its full sense, it appears, to include man with the subordinate animal creation. As here used by the apostle, it must, I think, be restricted to the latter, and for the following reasons,- "For the earnest expectation of

the creature waiteth for the manifestation of the sons of God." (Rom. viii. 19.) The ungodly portion of mankind. can have no longing "for the manifestation of the sons of God," because it will be the time of separation for the ungodly, who shall then be living on the earth. "The sons of God" may be included in the term; but it is by no means necessary: and what follows, in ver. 23, clearly leads to another conclusion,-" And not only they [i.e., the whole creation], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;" where he distinguishes between "the sons of God" and " the whole creation," or every creature;" and, as from this last company the ungodly world are of necessity excluded, all that remain are the subordinate creatures, over whom man was placed as governor, and who were made subject to vanity, because of the sin of man.

66

See here the holiness of our God!

The very

earth, upon which the sinner trod was cursed, because he trod upon it: the very creature that was made subject to man, was made subject to vanity, because man ruled over it. But when the appointed time shall arrive for "the manifestation of the Sons of God," and the curse shall be removed from man, every other creature of his hand, which has groaned beneath that curse, and been subject to its penalty, shall then be delivered; and this shall be creation's jubilee, when peace shall flow in like a river, and the face of our earth shall become once more like the garden of God; and men shall beat their swords into plowshares, and their spears into pruning hooks," and "the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them." (Isa. ii. 4; xi. 6.)

What then will be the character of the polity of this world? "The King," the Lord Christ, "shall reign in righteousness:" the "princes," his ransomed saints, "shall rule in judgment." (Is. xxxii. 1.) Is this the character of existing things? We look to our own most favoured land, so blessed beyond all others, and here we find much that is unrighteous, much that is out

of course. But, when we turn to other lands, we hear too often the voice of the oppressor, and the sorrowful sighing of the oppressed: "spoiling and violence are before us; and there are that raise up strife and contention. Therefore the law is slacked, and judgment doth never go forth for the wicked doth compass about the righteous; therefore wrong judgment proceedeth." (Hab. i. 3, 4.)

What a refreshment to the wearied soul even to anticipate the time, "when the wicked shall no longer devour the man that is more righteous than he," when the proud shall no longer be called happy, but the meek shall possess the earth, and be refreshed in the multitude of peace! And this is the state which shall succeed our own, for the vision has been written and made plain on tables, "that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." (Hab. ii. 2, 3.) Such I believe to be a true, though imperfect outline of the future government of our earth. We proceed to inquire,

II. What will be the condition of Jerusalem in that future state?