universe, if he did not choose to abandon these wretched ingrates to their fate, must thenceforward either retain them within bounds by the force of instinct, which were offering a violence to their nature, or he must resort to a new and more energetic dispensation than the religion of nature for the purpose of re-establishing among them such an authority as were most creditable both to the Governor and his subjects, and such as he originally intended, namely, the authority of reason in the way of conviction. Their rebellious spirits must first be broken, however, by an heavier discipline: then, their understanding is to be enlightened by a superior revelation; their affections are to be moved by a clearer view of futurity, being also reinforced with brighter hopes and more alarming terrors; an eminent example must be given for their direction and encouragement; and with that example a congenial spirit must be framed by the same principle and transmitted by the same authority, to animate their hopes and efforts in the line of duty. By such means as many of our sort as the Sovereign should require for his heavenly or superior provinces might be qualified individually to attain and enjoy them which were certainly more advantageous for the subject, and more honourable for the Sovereign, than as if the former should only be recovered from the bondage of sin, to be confined in the trammels of a brutish instinct. But, that no part might be wanting, it also pleased the Sovereign to enhance his people's importance and cement their endeavours by the effect of union or combination; taking, for example, the promiscuous portion or multitude that he had selected from the whole race of Adam, and incorporating the same afresh under a new Head or Primogenitor, and with a new life or leaven into a perfect system furnished with appropriate laws, ordinances, institutions and spiritual gifts which are THE DEGREES OF HEAVEN. Thus would a body be at length prepared, full of grace and symmetry or truth, like the soul that was to animate it, and insure its existence.

Thus of the two ways which offered for restoring his fallen and degraded subjects to a place in his heavenly Kingdom, the Deity was pleased to take that which was most for their advantage and his own glory; as he intimates by the prophet, but speaking in the first person— and to us islanders we may suppose especially, saying, Keep silence before me, O ISLANDS; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment. Who raised up THE RIGHTEOUS MAN FROM THE EAST, called him to his foot, gave the nations before him, and made him rule over kings? He gave them as the dust to his sword, and as driven stubble to his bow. He pursued them, and passed safely; even by the way that he had not gone with his feet. Who hath wrought and done it, calling the generations from the beginning? I, the Lord; the first, and with the last: I am he." (Isai. xli. 1-5.) In the righteous man you will easily recognize the New Head of our race-the Head of the forementioned union and dispensation, or Christ the eternal Word. To him was given the primogeniture and power over kings; as he also says, "I will make him my first born, higher than the kings of the earth:" (Ps. lxxxix. 28:) being "manifested, to take away our sins;" "that he might destroy the works of the devil." (John I. iii. 5, 8.) He was called by the Father to his foot, and sent into the world by its Author, to "put down all (contrary) rule and authority and power. For he must reign till he hath put all enemies under his feet," (Cor. I. xv. 24, 25,)-to remove every thing out of the world that was contrary to his Father's bountiful purpose in creating it; to seal the fate of its spiritual enemies and malignant usurpers, and release the generations that should be called after him from their odious enchantments. "He pursued them (by his apostles): and passed safely by the way that he had not gone with his feet:" because he goes. by their beautiful feet; by the feet of those who preach the glad tidings of peace. "And, having spoiled princi

palities and powers, he made a show of them openly; triumphing over them in it." (Col. ii. 15.) Thus ended the reign of demons by public authority in this favourite quarter, the isles of the West: ignorance and idolatry were dragged in triumph by the God of truth and hater of iniquity: and though his Kingdom had been long gathering, or rather recovering upon earth, it is from this auspicious epoch, that the whole earth, but these western parts, or isles, especially, are wont to date its operation. The West is now become like one great city-" the city of the living God:" (Heb. xii. 22:) "Peace be within thy walls: and plenteousness within thy palaces." (Ps. cxxii. 7.)

But when we read, that the Mighty God is "of purer eyes than to behold evil, and cannot look on iniquity,” (Hab. i. 13,) we may judge from that what sort of court He keeps when we read of God standing in the congregation of princes, or the highest order of intellectuals, and being a Judge among gods, (Ps. lxxxii. 1,) we may judge ourselves in some measure of the quality of those who are honoured with an access to his presence. "And who may stand in thy sight (says the Psalmist) when thou art angry?" (Ib. lxxvi. 7.) "For the righteous Lord loveth righteousness: his countenance will behold the thing that is just." (Ib. xi. 8.) "And in thy light shall we see light," (Ib. xxxvi. 9,) says he. His countenance is the mirror of righteousness: so that he may look which way he will, and a reflected righteousness is sure to spring up before him in Christ, or his modes of thinking and doing so reflected. Wherefore, he says, "He that hath seen me hath seen the Father," (John xiv. 9,) that is, his image. "I am the way, the truth, and the life; no man cometh unto the Father, but by me." (Ib. 6.) And that way is twofold,-by understanding, and by enjoyment. There are many who can be content to take one way of the Kingdom without the other; to wit, the way of understanding without the way of enjoyment, "holding the truth in unrighteousness;" (Rom. i. 18;) whereas the sweetest

part of truth is its practical enjoyment. That plan therefore must be very defective. A keen regard and fond observation of the ways of God is one step toward their enjoyment; but their practice or imitation-enjoyment itself. "The works of the Lord are great: sought out of all them that have pleasure therein :" (Ps. cxi. 2 :) and when he deigns to shew his ways, as he did unto Moses, (Ps. ciii. 7,) more perfectly to his beloved Son, Jesus Christ, (John v. 20,) and by these to others who will study them with due attention, (Lev. x. 11; John xv. 15; xvii. 20,) -when he deigns to reveal the end of creation, and to give as it were an account of his proceedings on that occasion, it is not then our pleasure merely,—it is our duty to endeavour to comprehend it. "The merciful and gracious Lord hath so done his marvellous works, that they ought to be had in remembrance;" (Ps. cxi. 4;) and it is like seeing the Kingdom almost, to understand as much of it as we might: but after all, the part consisting in practice or enjoyment will be the most indispensable preliminary, if it be not a part of the Kingdom.

Therefore, if David says, "I waited patiently for the Lord; and he inclined unto me and heard my calling:" (Ps. xl. 1:) "My soul truly waiteth still upon God: for of him cometh my salvation," (Ib. lxii. 1,) intimating the patient and persevering attention with which his knowledge is to be cultivated and acquired, he intimates also by many other sayings the mode in which that knowledge is to be enjoyed; as e. g. "Thus have I looked for thee in holiness, that I might behold thy power and glory;" (Ib. lxiii. 3;) shewing, that the way to enjoy God is in holiness,—an accompaniment on which St. Paul also lays a great stress; namely, on holiness, "without which no man shall see the Lord;" (Heb. xii. 14;) meaning, as it may be supposed, intentionally, or with enjoyment, as I said before: for otherwise many shall see him who would rather not.

But it is wonderful how easy and empty an acquisition the Kingdom of God must appear to many, and especially

to people of a sort by no means uncommon, namely, to those who can make two things of his will and his Kingdom, or of understanding and doing the same. For they may be assured, that "the prize of the high calling of God in Christ Jesus," (Phil. iii. 14,) in whatever the same may consist, be it an office or station in the presence of God, or be it only a common footing in his Kingdom,-is not so trite an acquisition as, misled by the artful suggestions of the wicked old serpent, they may be apt to imagine: if it were so, why should the apostle before mentioned, and why should the Master himself-hold forth, as they do, to us the necessity of striving hard, as our only chance for attaining it? "Strive to enter in at the strait gate," is his precept; and this, his explanation, “For many I say unto you, will seek to enter in, and shall not be able." (Luke xiii. 24.) And elsewhere it is also intimated by the same authority, that persons who were desirous of the Kingdom should be prepared to make every sacrifice to this object; so great is its importance! Thus he tells one,"If thou wilt be perfect, (that is a real, and not a merely formal subject,) go, sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven." (Matt. xix. 21.) Which is a very remarkable expression, implying two particulars- the end of our proper ambition, and the method; the end being our perfection in every part, that has our Lord for its Teacher, and our heavenly Father for its example, as he says, in a note upon the doctrine, "Be ye therefore perfect, even as your Father which is in Heaven is perfect;" (Ib. v. 48;) the method, rejecting, or letting go our hold of inferior acquisitions,-first; because it is hard to seize any thing with full hands; next, that we might be more like our Master, whose hands were never filled with such trash; and next, that we might accustom ourselves to a delight in better things; and lastly, that we might not rob those who have nothing better to delight in; as it is not given to all to be rich in the articles first mentioned. And if