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re alio. Then shall be the happy reunion [ soul and body; then these two, formerly t variance, shall bo well mated, harmonized I each other, and ruled by the same holy rineiples, a pure, glorified body for a pure brified soul. No longer shall they be mud inclining in contrary directions, and irring with each other, but the body will [the willing helper and handmaid of the >ol.
I We might include as elemonts of this 6*017 all the joys that shall follow the purrection:—the fullfruition of glory; the Barrage supper of the Lamb; the banquet of pure endless bliss; the company where death shall not be found among the assembled guests, where there will be nothing I tusgeBt his presence, nothing to remind ■ of the desolation ho wrought on earth; there (ball be no more death, for death •hall then bare been swallowed up in ptorj, and throughout eternity the victory phich is yours, through Jesus Christ our ford, shall be celebrated and prolonged. H. It it a victory won for its, and given M. "Thanks be to God, which giveth u» the victory, through our Lord Jesus it." It is won for us by Him who ed us. He has undertaken, on our If, to deal with our foes, sin and death, for us he has vanquished them. For very purpose he "was manifested, that night destroy the works of the devil;" 'Hid sin and death are the two great de*uetive powers of the devil. And not '"■h was he manifested to destroy the w'*i but to paralyze and crush the torter—him that had the power of death, pd how did Jesus, the mighty conqueror, i the victory for us? How did he 'gglo through all our foes and defeat 'great adversary? It was through ft—by dying for us. And this is a todrous tiling, that he conquered death 7 death. He came as the substitute of I guilty, bearing the load of our sin, and ph that load of sin resting on him, and Pause of it, he died the death, and that P<th is accepted as an all-sufficient atone■t> He could die—lay down his life as ►ransom for many, yet he could not be Hdea of death. He died, and this was I expiation of our guilt; but he could J* again, free himself from the grasp of pth; and when he rose it was without the |M of our sin, which had erewhile rested phim. that was left behind in the grave, wried never more to rise. He rises as one who has life in himself, and is possessed of
all power. Sin, our sin, did its worst; death did its worst; they could do no more—their power was spent and exhausted on him; and if we are in him, if by faith 1 we accept of him as our substitute, then our foes are overcome—we triumph over them in him. All who believe in him shall reap the blessed benefits of his death. Thus the victory was won. You see ! how the victory was his; for the plain reason that in fair and open conflict he j achieved it. To redeem us he died, yet ■ he could not be held in bondage to death; he had life in himself; he put forth thn power of his Godhead, and the bands of death must yield before that power. But how does this victory become ours? It is one of the things freely given to us of God. He "hath given us the victory." It is a gift; it comes to us without money and without price. We have not to work for this glorious privilege—have not to fight in our own strength for this victory: ic is not won by merit or any goodness of our own. If it were offered on any other terms than as a free gift it could never be ours. It is like any other of the distinguishing privileges of the children of God; it costs us nothing to prooure it. But, oh, think of what it cost Him, the Lord of Glory! He had to fight for it, to agonize for it; as our champion he bad to enter the lists and contend with our enemy. And at the cost of humiliation, shame, suffering, death—his precious blood being shed—-he vanquished the adversary and obtained for us the victory. And being so won, it is held out to us as a gift. Through faith in Jesus Christ you have this glorious blessing; you receive Christ in all his fulness. "He that hath the Son hath life," hath the resurrection, hath immortality, hath an inheritance, hath a crown of glory and a palm of victory. United I to him by faith, you are henceforth bound I up together with him—your fortune | throughout eternity linked to his, and j through every stage of the future you exI perienee the blessedness of this union, i "God, who is rich in mercy, . . . hath raised us up together, and made us sit together in heavenly places in Christ Jesus, that in the ages to come he might show the | exceeding riches of his grace in his kindness toward us through Christ Jesus."
III. With what emotions of fervent gratitude ought we to anticipate this complete victorifj "Thanks be to God." It is very evident the Apostle rejoiced in the prospect; his thankfulness was a present emotion, although the full realization of this victory was yet in the future. He was, as we are now, in the midst of the battle, when he wrote these triumphant words. It is true we have foes yet to overcome—we have yet to grapple with death; but even though it be so, may we not in the grace already bestowed as an earnest, say, with grateful hearts, "Thanks be to God, which giveth us the victory, through our Lord Jesus Christ"? Yes, we learn the song of triumph even now; and in the deliverances God hath wrought already, we have the pledge of that glorious time of never-ending victory. We have the victory in its commencement now; for " if sin be pardoned, I'm secure, death hath no sting beside." You know, fellow-Christian, sin is taken away, and you are no longer under the law but under grace. "There is, therefore, now no condemnation to them that are in Christ Jesus," and that is the first note of the song of victory that rises to this, "Thanks be to God, which giveth us the victory/.through our Lord Jesus Christ." Even now you may rejoice; "in all these things we are more than conquerors through Him that loved us." You teel within your heart a delightful sense of peace, liberty, joy, in our Lord Jesus Christ, and these inward blessings are but the beginning of what will yet, in its consummation, be full eternal victory. And as you press on in your Christian course, it is ever brightening in your view. The joy of it is more felt within your heart, and the blessedness of it more realized as you advance. But the fall burst and prolonged shout of triumph are reserved for another day, when the
body and soul shall be gloriously united. "When the trumpet shall sound, and the dead shall be raised incorruptible," then shall break forth the full-toned song of" redeemed,—" Blessing, and glory, and dom, and thanksgiving, and honour, power, and might, be unto our God,*! giveth us the victory, through our Loi Jesus Christ."
And, dear friends, when you have accott panied a Christian to the gates of death. when he has entered with his Saviour" dark valley, and you have stood on tl high ground of life and health, and' lowed with the eye of fond affection tl departing friend—when you have wh» pered to his receding spirit the last finwell, and then watched the failing breatk and heard the last expiring Bigh, you d» well to say with all your heart," Thank! be to God, who giveth us the victor;, through our Lord Jesus Christ." And» we say of our beloved friend who has hea taken from us. His, is a victory over il the ills to which we are exposed in to life—he is away beyond the reach of iH evil, sin, temptation, care, sickness, pair, death—free from the "strife of tongues,' at rest in the rest of God, "where tie wicked cease from troubling and the »eaij are at rest." So we take this as the expression of our gratitude with regard to our departed brother; and oh, when *• think of the glory that is his through tin abounding grace of God, with what emphasis, as if the whole heart were compressed into the brief utterance, ought w to say, "Thanks be to God, who giveth m the victory, through our Lord Jesffl Christ!"
NOTES OF AN ADDRESS TO A SUNDAY SCHOOL AT STAPLETON, JANUARY, 1830*
BY THE BET. JOHN EOSTEE.
Mf TorTNa Feiends,—I am glad to see you. It is a good thing yon &K here; that you don't wish to be let loose without restraint. Sometime*, indeed, almost every time I am going to Bristol, I am perfectly shocked to see what a number of young persons are going along the road and lanes, and t» hear how they are talking, using all manner of bad. language, and impelling enJ another to go on in bad conduct. Now, when I see this, I think what a go0" thing it would be if those young persons were here, or anywhere where they
* Communicated by J. E, Eyland, Esq.
»ald attend to the word of God, where they might learn some good, instead of earning all manner of mischief, learning it fast, learning it with all their heart. NTow, you think it a good thing that your parents send you here, and don't let *ou run about the roads. It is dreadful to think in what manner many spend he time which you spend here; the very venom of Satan seems to be thrown nto them. No wonder mankind are so bad. I do not wonder when I hear of lersons being taken up, or hear of their being hanged, when I see how they are ironght up, or rather not brought up at all, but just left to do what they like.
It Ii a good thing that our young friends are here. "What are they here for 1 SVhen we go anywhere, it concerns Ub to ask what it is for. They come here x>learn the art of reading. Now, think. A great many men and women may take up a book, and see nothing but black strokes and lines. Yet they know that gome persons find a great deal that is curious in the book, as well as what is solemn—the account of the creation of the world, of Adam and Ere, of the destruction of the world, of the duty of men, and what is necessary for their lalfation. But, now, how sad not to learn all this for ourselves? One is perfectly astonished at persons growing up content to be so ignorant. It is a peat burning shame not to learn. It is a laborious thing to learn to read; lome of my young friends find it so. They spend a great deal of time, and still find they don't read so well as some who have been here longer. It's a hard thing, that's the plain truth of it; but it requires great pains to learn anything that jg good, any trade, any business. Persons who have not learned to read will sit down and sleep away their time. Now, don't you think it far better to read the book of God? Think of two young persons. One can sit down and read, and wonder at what he reads, and be very much pleased; he may find out his own faults, and that's a good thing; he may know what will be done at the end of the world, It is dreadful to see men live on like- cattle, and not so good as cattle. Now, we have to expect our young friends to take pains. Don't think it too hard and harsh in your teachers to require attention. Endeavour to do your best. They that will try the second and third time, and go on to the hundredth time, will find that they get on; at the end of a month or a year they mil find that they have got a great deal more than they had at the beginning. We might say here, you should not think that all the rest of the week there is to be no improvement at all. Do not think that the lessons of the Sunday are like fine clothes, to be put on that day only; they are as good on the Monday or the Wednesday. It is a good thing to read on the Saturday, or any day; it is never but a good thing; it is never a bad thing to read a good hook. To learn to read should not be called a task, for that means a hardship. Pay J'tention to your teachers. Think whether it is not due to them. What do W gain by it? If they got a great deal of money, that would be something. "m friendB take this trouble out of good-will; you are nothing to them, in the common sense of the word. They could employ their time in a way that would Please them far better; they do not think it so delightful to come and toil and •oit again; but they come because they wish to do you good. You owe great ?TMntion to your teachers. Let me insist on this again and again. You should "hour to understand what they say.
Again, we have to say that the important instruction of teaching you to *ad is not all they wish to give. They endeavour to give you some instruction about what you read. A person may run on reading the book * W, and yet not learn anything to good purpose. Religion is the know"jte the love, the fear of God; a concern to please God; a concern to Y°w about JesuB Christ, who came to suffer death that men might be saved.
'ourteachers tell you that sin is an offence against the great God; they tell ?°i that no man has seen God, because he is a spirit, but he sees all of us. God 18 !uTM a kind of being that he can be in every place, and see children at home and in school, and everywhere. Bat this important instruction requires attention, to think what God is, why sin is so bad a thing—why so bad in its consequences, to fro to a dreadful place called hell, where sins bring down the punishment of God: and your teachers tell you all this, and how sin may be pardoned. Thr tell you about Jesus Christ—about his suffering malice and injustice from mei and all this while divinely glorious and excellent. You have not learned an] thing to good account unless you have learned this.
With regard to the parents, they have a duty to do. If persons come instruct their children out of pure good-will and benevolence, they should not think themselves exempted from doing what they can. Parents should end* vour to give instruction now and then, and always, that if God please to gin his grace, their children may grow up good Christians, members of the Chun' and, at last, of heaven itself; a glorious thing for parents to think of that.
Our young friends should be reminded of a judgment to come. Those wl have followed vice and folly and wretchedness, will be condemned before God. The teachers will have to say, "We warned them, prayed and entreated then to fear God, but they would not." It is a happy thing when children grow up thankful to their teachers; but, on the contrary, when a child grows up and o say, " I never cared—I never attended to my teachers,"—it is a dreadful thii to come to that pass; and knowing all this, we inculcate upon them with all oi might to think of their duty, to remember that God calls them to repentance.
We would express in the strongest terms our regard for the teachers—respect and value for their services—foregoing a great deal they would like for the parpose of instructing the children, just because they fear God. We have the very highest possible respect for those who take all this pains; one only wishes they may have patience and not be weary in well-doing. There are some children, perhaps, to whom they do not seem to do good; but even in such cases I hope their instructions will, as it were, some day, rise from the dead and do good i long while after. If the teachers do no good at all to others, they will still have done their duty; but we are sure this cannot be the case. They themielres will be the wiser for it; they will see how difficult it is to communicate knowledge; it has made them try to make it plainer, and therefore they understand it better themselves. They are doing what God ia calling them to do.
I do not know that anything more can be added to these plain hints. The great thing is, to lay these things to heart, to strive to grow in grace, and entreat our heavenly Father to take us and our children under his divine protection and favour.
BY THE BET. THOMAS HANDS.
"And they bring unto bim one that was deaf, and bad an impediment in bis speech; and they b«ee« him to put bis hand upon him. And he took him aside from the multitude, and put his fingers into ws ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and suith unto hif, Epbpbatba, that is, Be opened. And straightway his ears were opened, and the string of bis tongu* was loosed, and he spake plain."—Hark vii. 32—35.
The life of Jesus is full of teaching, and one of the most prominent lessons in it is, that human life is not to be merely quiescent and recipient, but active and communicative. Jesus was pre-eminently a worker. "Ho wont about doing good. We get occasional glimpses of him among friends at social entertainments, but there
we find him still teaching and doing some good work. We see him occasionally retiring to the mountain sides, and getting apart from his disciples and from the multitude, that he may think and pray; DU> still we see that he is seeking fresh stteDg'h for holy work. "I must be aboat oy Father's business," is the motto of his Wft
The teaching and training he gave to his disciples were adapted and intended to fit them also to be workers. He never entourages a religion which can live only in a Rill, warm atmosphere, and under a cloudless sly. Christ came into the world, because the world wanted workers, not dreamers. Work here, rest in heaven, must be the Christian's motto; and, to be like Christ, we must be "workers together lift him."
But not only do we find in the life of Jesns eiample and stimulus for work, we learn alio the principles, the purposes, and the results of Christian work; and I am about to use the incidents of this narrative to illustrate these points.
I. We have here an illustration of the nature of true Christian work:—"And they W»j mto Mm one that was deaf, and had m vmpeiiment in his speech; and they ieieecl lim to put his hand upon him."
Now observe, Jesus does not reprove these people for seeking his aid in the femoral of physical suffering. He does not tell them that to heal bodily ailments, ■nd restore to health and enjoyment, are purposes aside from the work he had come to do, and that they are anxious, in this natter, about that which is of very inferior account He does not say that they ought rather to have come to him seeking light and power for the man's soul, instead of seeking relief for his bodily ailments. Those ailments were part of the entail of tin, and were obstacles to the man's reception of higher good; and Jesus does not think it beneath him, though he had come into the world chiefly to seek and save nwn's sonls, to apply his healing touch for the removal of their physical maladies. let us not, then, simply gaze and wonder at tie display of his miraculous power in ■nth oases, but let us also learn this lesson, Hot the object of true Christian work is 1« relief of the miserable, whether in body it soul.
To use our property for clothing the naked, feeding the hungry, providing •heller for the houseless, and healing for the sick j to instruct the ignorant in secular knowledge, and to use our social and Political influence in improving the condition of the community, destroying political and ecclesiastical abuses, and ttteading among men the blessings of Worn and of good government, are truly Christian purposes. They are indeed subordinate, but they are included in true
Christian work. It has higher aims than these, but it comprehends these. The religion of Jesus sets a high value on the bodies as well as on the souls of men. It teaches us to despise neither, but to work for the salvation of both; and if, like the priest and the Levite, when we come upon a suffering man, we gather our garments about us, and pass by on the other side, we are influenced by a spurious sanctity, and mistake the genius of true religion. Then are we most like the Master, when we etoop to the wretched wherever we find him, pour balm into his wounds, and provide for his commonest necessities. Thus Christ's example hallows for us the most secular formB of Christian activity.
But there is another lesson for us here, at which we glance in passing :— Our hope in Christian work is in the power and compassion of Jesus. They brought the man to Jesus that he might put his hand upon him. Perhaps, wearied by the use of various specifics, and disappointed by the want of success of eminent physicians, they now come to Jesus, whose fame has reached them—come to him as their last hope. Blessed is the despair which drives us to Christ! For then only does hope begin, a "hope that maketh not ashamed." Miserable indeed would have been the condition of this poor man, had not his friends brought him to Jesus, and besought him that he would put his hand on him. Just so the hope of success in all true Christian work rests on the power and compassion of our Lord; and if we would do true service to men, this must be the object of all our efforts—to bring them to Jesus. There are objects we may accomplish in a different manner. We may secure personal and sectarian objects by bringing men over to our party and to our church j but true Christian work can only be done by bringing men to Jesus.
Jjet us, then, learn to work, to work completely, aiming to benefit men secularly and spiritually; and in all our working let this be the chief end, and the ground of our hope of success, to bring men to Christ, that he may put his gracious hand on them.
II. We have here an illustration of the method of Divine co-operation with us in our work.
Jesus is the Divine worker; he works with Divine power, and his is the Divine method. Now, look at him effecting this cure. Here is no vaunting of ability, no