angels they shall be translated to the skies. Them also that sleep with Jesus will he bring with him. And many bodies of the Saints, which slept, arose. How beautiful, how serenely confident, is this language! How it takes its terror from the grave to consider it as a place of quiet slumber in the Lord! Them also which sleep in Jesus! As sentinels keep their nightwatch around the tent, so through this night of slumber in the tabernacle of the grave, God's angels may keep their watch, may have their appointed ministry. The kind of resurrection to be experienced by the body, depends on what a man sows for the life and character of the soul. Whether a man shall have part in the first resurrection, whether he will be one of Paul's hearers in the fifteenth chapter of his Epistle to the Corinthians, whether he will ever lift up that halleluia anthem over the death of the body, in the prospect of its glorious resurrection in the likeness of the Lord, is to be determined by the seed which he puts into his spiritual being. The use made of the seed-time of the soul, for things and seasons temporal, determines the harvest both of soul and body, both for time and eternity. What an infinite solemnity in the truth! What an exceeding and eternal weight of responsibility in the knowledge of it, and in all our movements in regard to it! Who that comes into existence, and has this law of his being once made known to him, ever can divest himself, for one moment, of this vast accountability, this charge of the character and destiny of soul and body for eternity? Can it be questioned that every habit which we form, of body or of spirit, is connected with our resurrection dress? The habits of time will appear as the dress of eternity. He that raised up the Lord Jesus from the dead, shall also quicken your mortal bodies, by His Spirit that dwelleth within you. The habit of the Spirit is the habit of life, and death itself cannot interrupt it, if the Spirit of him that raised up Jesus from the dead dwell in you. By that same Spirit these bodies are to be quickened, raised, transfigured, and with reference to these bodies especially it is, that the last Adam is said to be a quickening Spirit, and mortality is swallowed up of life. Even now, the earnest of the Spirit in our hearts is the beginning of this process; it produces even now an instinctive prediction of the resurrection. The whole earnest expectation of the creature, which waiteth for the manifestation of the sons of God, is sustained and strengthened by this sacred intuition. The hope in Christ. takes up that as one of its elements, and does not leave us to the promise merely, but the day itself dawneth and the daystar ariseth in our hearts; and though as yet we see as through a glass darkly, yet we recognise the star, "And feel through all this fleshy dress Some shoots of everlastingness." The glorious process begins with "Christ in you the hope of glory;" thus the principle of life is deposited, enshrined, as a flame in a globe, which is to be itself transfigured as one sphere of flame; and so the law of the Spirit of life in Christ works on, till it has permeated all things, and subdued all things to itself. Death cannot stop it, but only removes the process a step beyond our sight; and so, though the body is dead because of sin, yet the Spirit is life, because of righteousness. This cor ruptible puts on incorruption, and this mortal puts on immortality, by the power of that divine, indwelling, quickening Spirit. The translation and transfiguration of Enoch and Elijah may CHAPTER VIII. Analogies from Nature to the Resurrection. THE doctrine of the resurrection of the dead is purely a doctrine of Divine Revelation. Nevertheless, there is a foreshadowing of it in the processes of nature itself, so that it may be regarded also as a natural revelation in types and analogies, which only waited for the Word of God to receive their full interpretation and confirmation. All nature is but as the beginning or groundwork of God's revelations; a woof on which the bright and glorious figures of Divine Revelation are wrought, as flowers, landscapes, and historical tablets on a piece of tapestry. The only service of the texture and course of the natural world is to receive these superadded glories, to have them inwrought (these grand and infinite truths, unattainable by intuitive intelligence), inwrought and supported upon the very vestments of mortality, even as the sentences of God's word were threaded in the robes of the High Priest, and displayed as frontlets and fringes of their garments. The frame of Nature, yea, the universe itself, is but as a loom for the weaving and unrolling of truth revealing God; and when it shall have answered its present purpose, then it shall be laid aside, just as a loom is taken to pieces, when nothing more is to be done with it. Yea, O Lord God, said the inspired Psalmist, this earth of which thou hast of old laid the foundations, and these heavens which are the work of thy hands, shall perish, but thou shalt endure; yea, all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed; but thou art the same, and thy years shall have no end. It exalts the importance of the material universe, and gives it a grandeur even beyond its own immeasurable wealth of the Divine intelligence revealed in its principles and laws for our study, when we regard it thus as God's loom, the frame-work for higher designs and a more infinite glory. In our globe there is reason to believe that the changes of the seasons, and the processes of seed time and harvest, were ordered and arranged on purpose to serve as indications and illustrations of moral causes and consequences, opportunities and responsibilities, and as stepping stones for faith in regard to the great truths revealed in the Gospel. Hence the perpetual appeals to these natural types and analogies. In disclosing and proving the doctrine of the resurrection, the inspired apostle goes directly to God's works, with an intimation that the lesson there taught for faith is so clear and palpable, that the reproach of a fool belongs to him, who, with such peculiar and significant manifestations of God's power to his very senses, doubts and questions, when the rising of the body from the dead is presented to his mind in the light of revelation. Thou fool! that which thou sowest is not quickened, except it die. Thou stumblest at a resurrection from the dead, not seeing that death itself is but a process for the resurrection. And so the apostle carries on the analogy, interweaving it step by step, process by process, with his argument, and rising higher and Ligher with the theme, till it ends in the Halleluia of immortality, lee Net Ruling new dan moes of living saints shall ex(as a la zoning of an eye, in the resurrection-morning. All 2 en dans, vhå vil den take place in a moment VAIKAS may be going on through ages with the Now fom villed parar af de horizon shall we come into a Bure a de su off var and death, and the over the graves on one side, sửa ố xưng, suming, and is. We must enter by the SouthEY QANUN ERI de su as så ad vim upon the verdus and bych s da vas te meditadon, in the Eight of the sustine of hau the sui There may be days, when, ghong) a stowy slevad sens u thuy à a và á hest, by ing green on the other. Look thou spot de pare it the breeden of de quiesening light, and read the wild premise à de sy à me, and vicice in it. This is Da se s srcy aught by the Feet Wordsworth, in that very deadful, though simple, unpretending picture in the fifth daat a' sie Beursen. Sa changerhi Lard, when, as he is wont, Your w |