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exaltation was after his death. This passage, then, teaches us in the clearest manner, that Christ was rewarded in a future state, for virtuous actions performed in this. That Christ was exalted as a reward for his sufferings and death, is further taught by the same apostle. "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor." Heb. ii. 9. The same doctrine is taught in these words:-"Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." Heb. xii. 2. This passage not only informs us that Christ acted with a view of a reward, but it also teaches us the nature of this reward. It consisted in "sitting down at the right hand of the throne of God."

From these passages it is demonstrably evident that our divine Master "had respect to a recompense of reward," and that he was exalted in a future state, as a reward for his sufferings and death here on earth. Now if a future reward was necessary to engage the benevolent Jesus in his duty, is it not equally necessary to engage us in our duty? Since Christ is our pattern, and was rewarded after death, it is just to conclude that a future reward awaits all his faithful followers. And to this he himself bears witness. To the Laodiceans he says, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. iii. 21. This passage teaches two important truths. 1. That Christ was rewarded after death for his labors on earth. "I also overcame, and am set down in my Father's throne." This passage teaches us that at the time of John's vision, which was after the ascension of Christ, our Lord was then enjoying a reward for the labors he performed in this world. He was then sitting in his Father's throne.

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This passage therefore, concurs with those before quoted, in teaching us that Christ was rewarded after death. 2. This passage also teaches us that men, who are faithful, will be rewarded in the same manner. "To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with Father in his throne." Here Jesus declares that his faithful followers shall be rewarded, as he has beenshall sit in his throne after death, as he has set in his Father's throne after death. And as Jesus sat in his Father's throne as a reward for his labors in time, so will the faithful disciples of Christ sit in his throne as a reward for their faithfulness in this state of being. Thus does the faithful and true Witness promise a future reward to all sincere Christians.

The blessed Jesus promised the same to his disciples during his personal ministry. On a certain occasion a man came to Christ, and asked him what he should do to inherit eternal life. Here the subject of a future reward was introduced. In reply to him, Jesus says, "If thou wilt enter into life, keep the commandments." This is saying, that keeping the commandments would entitle him to a reward beyond death. But while Jesus was treating upon this subject, Peter said unto him,"Behold we have forsaken all, and followed thee; what shall we have therefore ?" Here Peter puts the question directly to our Lord. He asks him, what reward the disciples were to expect. "And Jesus said unto them, Verily, verily, I say unto you, that ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." Matt. xix. 17, 27, 28. Here again sitting upon thrones is mentioned as a reward for their fidelity. We have already seen that sitting upon thrones would take place in a future world; and this sense is confirmed by the

passage now under consideration. Besides, all the principal advocates for Universal Salvation, allege this passage in proof of the future happiness of Judas. And you, Sir, revert to this passage, to show that Judas will be brought in.* In this manner you acknowledge that the reward mentioned in this passage, will not be realized on this side the grave.

In the parallel passage, Mark x. 29, 30, Jesus says to his disciples, who declared that they had left all and followed him, "Verily, verily, I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundred-fold now in this time, (that is, in this life,) houses and brethren, and sisters, and mothers, and lands, with persecutions; and in the world to come, everlasting life." See also Luke xviii. 29, 30. It is evident from this text, that virtue is not only rewarded in this life, but in the future also. "In the world to come, they shall receive everlasting life," as a reward for having forsaken all, and followed Christ. There can be no doubt, but that the (av) world to come, is here used to express a state beyond death, because it is placed in opposition to a state in which we may possess houses, and brethren, and sisters, and mothers and lands. Thus does our Savior expressly declare that men shall be rewarded in the life to come.

Matt. vi. 19, 20, is also in point. "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." See also Luke xii. 33. Here Jesus commands his followers to lay up treasures in heaven. Heaven is here used to express a state be

*Lectures, p. 319.

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yond the present, because it is placed in opposition to the earth. Neither is there so great security in any blessing in this world, as is expressed in this text. Now as Christ has commanded us to lay up treasures in a future state of being, it follows that we can do something here to effect our happiness hereafter. To deny this, is absurdly to admit that Christ is a hard master, and requires impossibilities. Again, says the divine Teacher, "Rejoice, and be exceeding glad; for great is your reward in heaven." Matt. v. 12. This passage asserts that some shall have a great reward in heaven, and as heaven is placed in opposition to a state, which admits of persecution, it must be beyond the confines of this world. Christ expresses the same when he says, “Thou shalt be recompensed at the resurrection of the just." Luke xiv. 14. We have already seen in a preceding Letter, that the resurrection here spoken of, was literal. Hence this reward will be conferred at the resurrection of the dead. Paul to the Corinthians recognizes a future reward. "Know ye not," says he, "that they which run in a race, run all, but one receiveth the prize? So run, that ye may obtain. And every man that striveth for the mastery, is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible." 1 Cor. ix. 24, 25. From this passage it will be seen that the apostle and primitive Christians ran to obtain an incorruptible crown. This was their reward, as much as the corruptible crown was the reward of those who arrived first at the goal in a literal race. And as you will not pretend that this incorruptible crown is granted in this world, this passage is clear in proof of a future reward. It is further evident that the apostle Paul looked forward to a future state for a reward, from what he has said elsewhere. "I am now ready to be offered," says he, "and the time of my departure is at hand. I have fought a good fight, I have finished my

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course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but to all them also that love his appearing." 2 Tim. iv. 6, 7, 8. Upon this passage, we remark, 1. Virtue cannot be fully rewarded in the act, for the apostle had performed many acts of virtue-"had finished his course," but his reward was then future. His labors were already accomplished, but his reward was yet to come. 2. The apostle fixes the time when he should receive this glorious reward. He first states that the time of his departure is at hand, and then says that the reward will be given him at that day, at the time of his departure. This reward will, according to the sense of the passage, be after death; and you will not pretend that a crown of immortality and glory is given in this world. 3. It appears that this glorious crown is given as a reward; for the apostle speaks of its being granted in consequence of his faithfulness. He also says that it will be granted to all others who love his appearing. This shows that the crown is granted as a reward for virtue performed in this state. 4. This passage not only teaches us that the virtuous shall receive this reward, but also that the wicked shall not. When Paul says, that this crown of righteousness will be given to those who love Christ's appearing, he implies that it will not be given to those who do not love his appearing.

St. Paul to Timothy teaches a future reward in the clearest manner. "Bodily exercise," says he, "profiteth little; but godliness is profitable unto all things; having the promise of the life that now is, and of that which is to come." 1 Tim. iv. 8. This passage is too clear to need comment. Our Savior expresses it all when he says, "Be thou faithful unto death, and I will give thee a crown of life." Rev. ii. 10. From the passages introduced in this Letter, and these are only a specimen, it

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