Lord our righteousness," in whom alone we can be justified in the sight of God. The gospel contains both" the law" of God fulfilled, and the grace of our Lord Jesus Christ offered to his faithful, penitent and obedient followers. In it "mercy and truth are met together, righteousness and peace," before at variance," have kissed each other." The gospel therefore is "the law of truth;" and having been "preached to Abraham," it was handed down to his children, and preached by the priests of the Mosaic law, which was "a schoolmaster to bring men to Christ," being in shadow what the gospel is in substance. It was characteristic of the priest, that this law of truth," (though not in so luminous a form as afterwards in the mouth of Christ and his apostles) " was in his mouth;" and that "iniquity," any thing contrary to this law, "was not found in his lips." He did not corrupt the law by any false interpretation, or by any mixture of vain tradition, lofty imaginations, or the principles of natural religion, which is much the same as the heathen morality; and thereby make the law of God of none effect.

3. "He walked with me in peace and equity, and did turn many away from iniquity.", To "walk with God" is to live in constant communion with him, having a lively sense of his presence, and endeavoring above all things to please him through the righteousness of faith, and by "giving glory to his name." By thus walking with God, the priest enjoyed" peace" of conscience, and was perfected in that "equity" which taught him to do justice to his neighbor, and to love him as himself. Such a holy and exemplary life in a preacher of righteousness has great efficacy in "turning men from iniquity to the love and practice of the truth." But when the life of a priest gives the lie to his doctrines, they will gain little credit or influence; for the voice of example is al ways more persuasive than the voice of precept.

[To be continued.]

FOR THE CHURCHMAN'S MAGAZINE.

Efficacy of the Nature of the Heavenly Joys, or an attempt to show that all are not equally happy in the Kingdom of Heaven.

1 Corinthians, xv. 41. 42.

"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, se also is the resurrection of the dead."

THE apostle Paul, in explaining the nature of the resur rection, and illustrating our condition in a future world of glory, does it by referring us to our senses, by which we perceive there are various degrees of beauty, splendor, and magnificence among the heavenly bodies. So also says he, is the resurrection of the dead. Hence it is manifest that the doctrine he teaches is, that there will be different degrees of happiness or glory in the kingdom of heaven; a truth which men sometimes seem to doubt or deny.

Let us then enquire what lights we can derive from scripture and reason in confirmation of this truth.

The uniform language of scripture is, that among angels those glorified spirits who were always blessed and happy in the presence of God, there are different degrees of glory; for we read of Angels, and Archangels, Cherubims and Seraphims; of Angels great in power and might. Greatness and goodness must go hand in hand among those happy beings; if then some are greater in. power and might than others, they must be better; if some are more glorious than others, they must be more deserving of that glory; and therefore more holy and pure in the sight of God, more zealous and fervent in his service. If then there are degrees among angels, why not among the spirits of just men made perfect in heaven.

Our Lord tells us there are many mansions in his Fathers house. And what can we reasonably understand by this, but that there are many degrees of happiness and joy, many stations or conditions of entertainment at the heavenly banquet. A mansion is a place of residence fitted for ease and enjoyment; a retirement from the business and cares of the world; such is the ordinary meaning of the word among men ; and our Lord used it to point out the rest in heaven from all the evils and afflictions of this transitory and vain life; and by his saying there are many mansions, it looks reasonable he should mean to be understood, that they are of different degrees of excellency, fitted to different degrees of enjoyment. If all were alike, it would have been most natural for him to have said, his Father's house was a large mansion, in which all should be alike entertained. But in the next place we have the parable of the talents, in which this doctrine is directly taught; for the Lord says to the faithful servant who had gained the five talents, have thou dominion over five cities; and in like manner to him who had gained the two talents, have dominion over two cities. Here the reward is the same in kind, but different in degree. And as this parable has express reference to the day of judgment when rewards are to be distributed to the faithful servants of God, and their eternal state fixed, it is most manifest from it that there will be different degrees of enjoyment in heaven; we cannot understand the intent and meaning of this parable in any other light.

All these passages speak the same language with the apostles where he illustrates the resurrection state, by referring us to the different degrees of glory and splendor in natural objects of sense. As when he says, the glory of the celestial is one, and the glory of the terrestrial is another. And among celestial, as heavenly bodies, there are different degrees of glory, as of the sun, moon, and stars; and also among stars, some are more bright and shining than others, for one star differeth from another stcr in glory; so also is the resurrection of the dead. So shall the dead when they rise differ from each other in glory, doubtless according as they are more or less worthy in the sight of God. Many other passages in the bible might

be found from whence we might draw the same conclusion, but these are enough to show that it is a scripture doctrine.

And when we come to examine the subject by the light of reason, we shall be obliged to the same conclusion as we get from scripture. All the works of God from the least to the greatest, are marked with different degrees of perfection and glory. Of mere inanimate things some are vastly more exalted than others, more curious in form and contrivance; more wonderfully put together, and better adapted to our use. Among animals some are more wise and sagacious than others, of better tempers and dispositions, and have a far more exalted nature. And when we compare those of the same kind, we find great degrees of difference in excellency and usefulness. And if by the light of revelation we look above man to angels, we find the same difference marked by the hand of God. Hence we are led to argue the same difference of excellency, and consequently of glory and happiness among men. God delights in the infinite variety of his productions, ascending in harmonious order, from the least to the most perfect; from the mite of inanimate matter to the highest archangel. Why not then degrees of excellency among men? And if there are degrees of excellency there must be degrees of happiness, for one will be in proportion to the other.

Again, when we come to examine the different tempers and characters of men on earth, we find their moral qualities infinitely various, some more and some less good and holy. Hence we can but conclude that God will suit his rewards to the deservings of each one; and therefore that there will be degrees of happiness in heaven. For we are told that every one shall receive according to the deeds done in the body; and as these must be different, so must what they shall receive be different. To imagine, in short, that all in a future world of glory will be exactly equal, is contrary to the whole order and economy of God's works; and as unreasonable as to say that all men are equal in this world, in their powers and faculties, in the endowments of body and mind; a proposition which every moment's experience contradicts. And therefore we may thus conclude, that there will be degrees of enjoyment among those who are admitted into the mansions of rest.

To this doctrine it may be objected, that it represents God as dealing partially and unjustly with his creatures, by making some happier than others. But this objection will disappear, if we consider that he was under no obligation to any of them, not even to give them existence. Whatever he gives is a matter of bounty; and surely he may do as he will with his own. Having given them what he pleased, if they improve his bounty, they may depend on a reward equal to their capacity, and to what they deserve. It is in this sense the apostle asks, hath not the potter power over the clay of the same lump, to make one vessel to honor and another to dishonor ? He may make one being with capacities and powers for great enjoyment, and another for little. If this were not the case, how came he to create angels which are so much superior to men in power, glory and happiness. How came he to create so many or

ders of beings inferior to men? These things, which we know to be fact, militate as much against God's perfect justice and impar tiality, as the supposition of degrees of happiness in heaven among glorified saints. But the truth is, neither of them is unjust; for every one receives as much as is suited to his nature, as he is capable of enjoying; where then is the injustice? If God had made indeed beings with great capacities, and denied them the means of suitable enjoyment, he would have dealt partially. If among those of equal capacity, he had given some the means and withholden them from others, he would have been chargeable with injustice. But this the doctrine we are considering does not suppose. In the work of creation God is and may be sovereign and arbitrary, he may give and withhold without injustice to any one. But in gov erning and administering the affairs of his kingdom, his eternal perfections of justice and equity, oblige him to an equal deal among beings that are equal.

In order then to vindicate the sovereignty of God, let us not make him unjust, as those do, who suppose that he awards the bliss of heaven and eternal life to some, and condemns others to eternal woe, who are equally of his favor, merely because it is his sovercign will and pleasure. We know his will is sovereign; but let us not represent it as an unjust will. We know he is allpowerful and may do as he pleases with his own; but let us not represent him as willing to do wrong; but this he must do to create beings equal in capacity, and equal in goodness, and then destine them, some to infinite joy, and others to infinite misery, for no reason but because he will.

Let us rather represent him, suiting enjoyment to the capacity of every one; so shall we conceive of him as the merciful and holy God of christians, worthy of all love adoration and obedience. But this cannot be the case unless there are degrees of enjoyment in heaven. That some deserve more than others we cannot deny. Nearly as little can we doubt that some are capable of enjoying more than others. And although men know not each others capacities, so that they could exactly suit rewards to each one, yet surely God does. Although we see not men's hearts, yet there is one who seeth all things and will do right.

It may again be objected that different degrees of happiness will raise envy and destroy harmony in heaven. But I ask how so? If every one is conscious he has what he deserves, nay as much as he can enjoy, where is envy, where is murmuring, and complaining? But this will doubtless be the case. This now is the case in heaven. Every one knows he has what he deserves, what he can enjoy, and perfectly acquiesces in the dispensations of God; is perfectly willing that those who deserve and are capable of more, should enjoy more. With this all rest contented, and are happy.

In this world, surrounded as we are by temptations, hampered with gross and sensual passions, blinded and prejudiced with desires, swollen with pride, and embittered with anger and resentment, it may be difficult for us to comprehend how we shall be

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able to see others enjoying more than ourselves without being disturbed and robbed of our happiness. But do we expect to carry all these gross sensual passions into heaven along with us? If we do, we have formed a very iucomplete notion of future bliss; and it is to be feared are but illy prepared for its enjoyment. Let vain men in this transitory world, envy those who possess and enjoy a little more of its dross than themselves, yet the saints in heaven will have more exalted and purer views; they will know better how to enjoy God's gifts. Let the proud and the high minded be stung by the just or the unjust reproaches, or by the neglect of their fellow mortals, yet ought they to be sensible that if ever they get to heaven, it must be by being divested of such tempers, and being without deserved reproach; and when there, there will be none to reproach them undeservedly. Where then will be envy and strife about place, rank, and honor which now cause so much misery. Let the vain-glorious here boast their exaltation and despise others; yet let them know that heaven is no place for them, until they are become meek and lowly; and are perfectly willing to give every one his place and his due. In fine, let us form just notions of the bliss of heaven, of the peace and harmony that there reigns, and we need not fear being made unhappy, if some should be greater and more glorious than ourselves. Let us strive earnestly to divest ourselves of every unlawful desire, every inordinate passion, and God shall assist us to deserve, and put us in possession of heaven, where we shall be so happy as not to find room for envy or hatred, or the least wish to diminish the happiness of others.

If what has been thus said be true, we may fairly conclude from this doctrine that the joys of heaven will not be stationary, but that they will be for ever increasing. None will be so good and perfect but that they may be better, and who can doubt, but that in heaven the saints in the immediate presence of Almighty God, employed for ever in praising him will grow better, and more holy, in such a school, who would not learn? And if they grow better, they must of course be more happy. Since finite can never comprehend infinite, we may, to all eternity be making new discoveries of power, goodness, and holiness in Almighty God; and as he shall be more known he will be more adored and loved; and consequently his worshippers will be growing wiser and better.

Again, since there is an infinite distance between God and the most exalted finite creature, the most holy and seraphic angel round the throne that sings glory to his name, we may, to all eternity, approach him in perfection, yet leave an infinite distance between the creature and the Creator. How animating the consideration, that how great soever may be the bliss of heaven, yet it will be greater. The time shall come somewhere in eternity, when we who now grovel on earth, and see our God but darkly, shall see and know him, worship and serve him with the same zeal as does now the highest angel in heaven. The time shall come, after perhaps millions of ages, when we who now are cumbered with flesh, and subject to pains and sorrows, shall possess the like pure essence, and inconceivable bliss, as now falls to the lot of archangels, while they