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from God, you cannot suitably take the Lord has risen from the mercyyour place at a table that is designed seat, before he has put on his garments exclusively for the children of God of vengeance-while he is still waiting you cannot consistently join the true to be precious, and is “exalted to be servants of Christ, in showing forth a Prince and a Saviour, to give retheir Lord's death until he comes ; for pentance and forgiveness to his people" you have as yet no interest in the “ kiss the Son, lest he be angry”benefits of his death ; and his coming, “ seek the Lord, and your souls shall if you continue as you are, must to you live.” Oh! that we all may be found be“ a day of darkness, and not light; in that day when death shall be swaleven very dark, and no brightness in lowed up in victory, amongst the numit.” Let me, then, in conclusion, ber of those from whose faces the entreat you to examine yourselves Lord God will wipe away all tears ; whether you be in the faith ; and con- and who shall, as partakers of the first tinue no longer deluding your own resurrection, have an entrance minis. souls, by passing for followers of a tered unto them abundantly into the Saviour to whom you are strangers ; everlasting kingdom of our Lord and but now, while the great salvation of Saviour Jesus Christ. the gospel is within your reach_before !

The nearer our Saviour drew to his, the wrong end of the glass; and thereglory, the more humility he expressed. fore sees those objects which are near, His followers were first his servants, afar off, and makes great things little, and he their master ; then his disci- diminishing the greatest spiritual blessples, and he their teacher ; soon after, ings, and removing far from us threatthey were his friends, and he theirs; ened evils : faith looks at the right end; straightways, after his resurrection and and brings the blessings that are far entrance into his immortal condition, off in time close to our eye, and multithey were his brethren: “Go to my plies God's mercies, which, in a disbrethren, and say unto them, I ascend tance, lost their greatness. Thus, the to my Father and your Father;" lastly, faithful saw his seed possessed of the they are incorporated into him, and promised land, when as yet he had no made partakers of his glory, “That seed, nor was likely to have any; when they also may be one with us,' saith the seed which he should have, should he; 'I in them, and thou in me, that not enjoy it till after four hundred they may be made perfect in one; and years. Thus that good patriarch saw the glory which thou gavest me, I have Christ's day, and rejoiced. Thus our given them.' O Saviour, was this done first parent comforted himself, after his for the depressing of thyself, or for the ejection out of paradise, with the foreexaltation of us, or rather for both? sight of that blessed seed of the woHow couldst thou more depress thy man, which should be exhibited almost self, than thus to match thyself with four thousand years after. Still, and us, poor wretched creatures ? How ever, faith is like itself. What use couldst thou more exalt us, than to were there of that grace, if it did not raise us unto this entireness with thee, fetch home to my eye things future and the all-glorious and eternal Son of invisible? That this dissolved body God? How should we learn of thee shall be raised out of the dust, and en. to improve our highest advancement to livened with this very soul wherewith our deepest humility; and so to regard it is now animated, and both of them each other, that when we are greatest put into a condition eternally glorious, we should be least ! BISHOP HALL. is as clearly represented to my soul in

this glass as if it were already done. Infidelity and faith look both through

| • Faithful is he that hath promised, the same perspective glass, but at con

which will also do it.'

IBID. trary ends. Infidelity looks through

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LORD TENTERDEN, LORD CHIEF JUSTICE OF ENGLAND. 1 Cor. xv. 40, 41, 42.-There are also celestial bodies, and bodies

terrestrial : but the glory of the celestial is one, and the glory

of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and

another glory of the stars ; for one star differeth from another

star in glory. So also is the resurrection of the dead.

The constitution and course of nature are a copious source of religious instruction. Things visible transport us into the bosom of the invisible God; and transient objects waft the soul to those which are permanent-immutable-eternal;

« making The mind familiar with eternity.”

Amidst the number and immensity of the works of God, how few are within the grasp of the human intellect; and of these few how little is actually known! The eye, however, without pain or weariness travels through the vault of heaven, and numbers and measures orbs upon orbs, performing revolutions regular, and some apparently irregular, around the little spot assigned for the habitation of man. Art lends her feeble assistance to nature, and some few of those mighty masses of light, which revel in interminable space, seem to approach with increased, and increasing magnitude. And when both nature and art are exhausted, imagination takes up and pursues the process, until imagination too is lost in infinity.

But these—these are only material worlds—these possess unconscious magnificence—these obey laws—these fulfil designs, of which they have not the least comprehension. While, on the other part, the eye, which contemplates them, is the organ of a Being infinitely more glorious—of a Being, to whom “ the inspiration of the Almighty hath given understanding.” For without

Vol. I.

quitting his parent earth, and without leaving his tabernacle of flesh, Man mingles in spirit with intelligencies of the highest orders, who enjoy conscious existence—who comprehend their holy destinations—who feel themselves in a progress of improvement—who are susceptible of kind impressions and capable of returning them—and who exult in their own immortality.

In answering the cavils of infidelity on the subject of the grand Christian doctrine—" THE RESURRECTION OF THE DEAD”—the Apostle introduces a variety of simple and familiar images. He refers the objector to the well known, yet incomprehensible, manner, in which the vegetable tribes are reproduced : perishing, in order to be renovated—disappearing for a season, to appear the more glorious—and dying, on purpose to be quickened to a newness of life. He refers to the various species of animal substances, the form and texture of which are adapted to the elements in which they are to live, and to the purposes which they are destined to fulfil. And he refers to the apparent varieties, in point of excellency and importance, of the heavenly bodies, as adumbrating excellence and importance of a different and far superior kind.

Though these elucidations were originally employed, with a view to that “great and notable day of the Lord,” when He, who sitteth upon the throne shall say; “ Behold I make all things new :" and when“ all that are in their graves shall hear his voice and shall come forth :" yet as there is a close and inseparable connection between what man now is, and what he shall be, I have unhesitatingly availed myself (as introductory to other matter, which I have to offer) of the same beautiful and impressive imagery, to display the present progressive glory of renewed humanity —the germ of that transcendent glory which is to be revealed. As “ one star differeth from another star in glory," so also one human being now differeth from another,—IN EXTERNAL FORMIN ORIGINAL MENTAL POWERS-IN INTELLECTUAL IMPROVEMENT-IN MORAL EXCELLENCE-IN DEVOTIONAL ELEVATION;

-and all these looking forward unto, and issuing in that perfected state, which shall be effected by the Almighty power of God, at the resurrection of the dead.

I. It is part of the economy of nature, that one man should differ from another man in respect of external form, as one star differeth from another star in splendour and in magnitude.

Of all the productions of divine power and skill, which are obvious to the senses or the understanding, the human figure stands confessed the most beautiful, the most noble, and the most excellent. What colours and what comely proportions! What uniformity of stature and texture! What endless and astonishing variety—in gait-in attitude-in look-in voice—in a thousand unutterable, inconceivable somethings, felt and understood, but not to be explained !

" Earth-born indeed,
Not spirit: yet to heavenly spirits bright
Little inferior;

so lively shines:
In him divine resemblance, and such grace

The hand that form’d him, on his shape hath pour d.” And hath thy Creator, distinguished thee, my brother, by any felicity of configuration ? Let it minister to gratitude, and not to pride. Darest thou despise another on the comparison of certain exterior graces, which fade and vanish, while the comparison is stating? Remember, be thy superiority what it may, accident may crush it—disease may undermine it-time will waste it-and death will destroy it. And remember too, that the most beautiful and majestic form may be united, as the tinsel covering, to the most demoralized and grovelling mind; whereas the dawn-the maturity-and the decline of the pious and the wise, under the homeliest and most deformed outward appearance, promise a beauty far exceeding all that is now called fair among the children of men.

II. As one star differeth from another star in glory, so man differeth from man in respect of original mental powers.

Every rational being is a glorious creature. Every living soul is a star—a sun: but how inconceivable the distance between soul and soul! Nature indulges herself in no very extensive range in forming the human body. The standard for all latitudes, and for all ages of the world, is nearly the same; and the various intermediate shades of diversity are rather the effect of various habits of living, than a difference of original configuration. But in forming minds, Deity exercises unbounded sovereignty, from the point where rationality is faintly discernible, up to the exalted capacity which presses on the sphere of angels.

Here, we light on a spirit so dark—so dull—so contracted, that no instruction-no culture—no perseverance or assiduity is able to rouse—to illumine—or enlarge it. It hovers from first to last on the surface of the abyss, incapable of making one generous effort to rise into a purer region.

There, springs into life a spirit all light-all energy-all enlargement; “a Croesus in creation;" whose joys—whose griefs-and powers outrun the beings, of whom he is one, and mingle in the pursuits, attainments, and enjoyments of pure intelligencies. How noble in reason! how infinite in faculties ! in form and moving how express and admirable! in action how like an angel! in apprehension how like a God! Not greater the difference between the “sun in noon-tide lustre, and the stars, which” then “hide their diminished heads,” than between the seraph-gaze of a Newton, and the earth-bound vision of an untutored and unlettered hind. Yet both are men—both glorious-both immortal—both in a progression, that knows no bound.

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