of nature. What we call laws of nature, are of different orders in an ascending scale, and each is liable to an apparent suspension, by the interposition of that which is above it. The principles of mechanical action are often suspended by coming into contact with those of chemical combination, as those of chemical combination are, where the principle of vitality is introduced. There is yet a higher set of laws, those of mind, interfering with and modifying all below; and above these, in the universal plan, are moral principles, which may necessitate still more comprehensive and striking deviations, but which equally claim to be included in that great code which shall comprise the laws of nature. In this view resurrection may be as much in the order of nature, and be as improperly called, the violation of a law, as birth or death, or even the commonest instance of cause and effect in a mechanical operation. Could all the miracles of the Old and the New Testament be accounted for naturally, i. e., could they be assigned to a lower class of the laws of nature, rather than to the highest, they would still demonstrate plan, divine plan; and it would, therefore, still be true that Moses had his mission to deliver Israel, and Christ to redeem the world. The plan, the specified work, the selected and prepared agent, these demonstrate the mission.

It might be supernaturally that Christ knew that God sent him; but this prevents not our reasoning upon his mission; and from that to the mission of others. We do not thereby lose the application of his example. As he knew, others may also know,

that God has allotted them a work, and sent them into the world for its performance. There are many men, and many classes of men beyond the boundaries of the Jewish and Christian dispensations, whom we may regard as having been vested with a special mission. The heroes and legislators of remote antiquity had their mission; it was to organize society, and lay the foundations, rough and rude though they might be, of that edifice, which successive ages should toil in the completion of. The philosophers of Greece, Socrates, and his school especially, had their mission; it was to check the mystifications of theory and the grossnesses of idolatry, to make virtue tangible and practicable, institute an experiment on the power of reason, and prepare the way for its combination with revelation. The Catholic priesthood of the middle ages had their mission; it was to mitigate the ferocity and pride of a warlike aristocracy; to mediate between the powerful and the defenceless, and direct the world by intelligence and influence, which, though often perverse, were yet a better agency than that which they restrained. The Protestant reformers had their mission; it was to break the spell of antiquity and uniformity, to expose corruption and abuse, to demolish the one great tyranny of Rome, though by the erection of a hundred petty tyrannies, and set the example of intellectual resistance, independence, and freedom. These were all as bands of laborers called forth to a particular work, which was reserved for them, and for which they were prepared. The state of the world around them, the evils and miseries which abounded, the prospect by certain modes of

action of mitigating or annihilating those evils, their keen sense of the suffering and degradation they saw, and their soul's high impulse to wage therewith a holy warfare; these were the indications and the evidence of their mission; and it was of God.

They, and all who like them have, for some good and glorious purpose, thought and acted, toiled and suffered, must have felt and known the fact, essentially, that they had a mission. The consciousness of it must have been their impulse, their strength, and their reward. For it is impulse, strength and reward, for a man to feel himself privileged and called to the destruction of evil, and the creation of good. A mind with such an in-dwelling consciousness is its own heaven-a heaven of activity, beneficence and happiness. Little can they be appreciated by those who think God's moral government not vindicated unless good people become wealthy, and the philosophers and reformers of an age be installed in the high places of political authority, and religion parade the streets in costly robes. The world knows them not, for they are not of the world. This pure, fervid, highminded, good-giving, and self-satisfying spirit is the spirit of Christ which dwelt in them; and in the perfection of man's nature, shall dwell in all. And as many as are led by the spirit of God, they are the sons of God. Those who first excited theological controversy, on points which superstitious ignorance, perverse acuteness, and fraudulent ambition had corrupted, had no ignoble mission. From Socinus and Davides to Priestley and Belsham, they were workmen that needed not to be ashamed, explorers and

restorers of the long-lost truth of ages. In many a mist had they to grope, and through many a wilderness to wander-many a mountain to level, and valley to exalt; and entangled were they in crooked ways, which had to be made straight, and rough places which, with toil and tears, they were to render plain, before they could prepare the way of the Gospel, and behold the glory of God, which it was promised should be revealed to all flesh. They rest from their labors, and their works do follow them; and we are entered into their labors, and our reward is with us, for our work is before us. If their mission was to inquire and prove, ours is to know and practise. If theirs was to clear away the corruptions of the Gospel, ours is to appreciate its simplicity and beauty-if theirs was to demolish error, ours is to build up truth-if their mission was for destruction, ours is for renovation. They rolled away the stone from the mouth of the sepulchre, that we may behold the glory of the resurrection. Pure religion is no longer to be taught negatively, but positively. It is time to turn away from the contemplation of that which we renounce, to that which we believe; and to exhibit our principles to the world, not merely as the antithesis of superstition, but as the vehicle of religious truth and moral power; not as a caput mortuum, remaining after all other theological notions have been evaporated, but as a purified and vital essence which tends to penetrate and pervade all things. It is not, therefore, to provoke a conflict with the advocates of the trinitarian mystery that we proclaim, God is one; but to win his creatures' hearts and minds to admira

tion of the sublimity of his nature, the harmony of his works, and the universality of his providence. It is not merely to refute the legendary incarnation and Godhead of Christ, that we point to the beautiful, touching and inspiring proofs of his perfect humanity, perfect in every sense, recorded by his biographers; but that we may lead man, as a brother, to trust, love and follow him, coming unto him with meek and lowly hearts, and when weary and heavy laden, taking his yoke which is easy, and his burden which is light, and finding rest for their souls. It is not merely to explode so monstrous a legal fiction of barbarian justice as the theory of substitution and satisfaction, that we affirm God's unpurchased and abounding mercy to the penitent, and preach holiness as the condition and commencement of salvation; but that we may lead men from resting in faith or forms to renewal in the moral image of God, the cultivation of all Christian graces, and the formation of a character so pure, exalted and beneficent, that it seems to bear Heaven's seal, and be itself the pledge of immortality and happiness. It is not to confute such dogmas as those of election and reprobation that we declare the great scriptural social doctrine of the universal brotherhood of mankind; but to establish the true morality, public and private, in head, heart and life; to make charity, justice and philanthropy, a natural affection; and level the barriers which have isolated hearts, and overshadowed intellects; and in elevating, unite and blend the whole race into one family. Nor is it merely as a protest against the wild and fearful denunciation of eternal torments, that we assert the corrective na