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according to the law of the Spirit of life, being in Christ, the head of descent, as well as covenant, as his spiritual seed. Those are segregated one from the other, having no affiliation by natural descent, and no relation whatever to each other except what springs from a oneness of order; these, with their adorable Head, constitute the family of God. Christ, who is also their elder brother, is the only begotten Son of the Father, and they are begotten of the Father through the Son, by the operation of the Spirit, which proceedeth from the Father and the Son. They are all born of the Spirit-born of God. The purposes of Jehovah in the redemption of men are as various as marvelous. Some of them are obvious on the pages of revelation; others are obscurely hinted at, or revealed only in outline; and others still, no doubt, lie hid in the fathomless depths of the eternal counsels. "It is the glory of God to conceal a thing." It is so in nature, providence, and grace. The scenes of nature lie open to our view, and we can not look around us without beholding, along with the works themselves, the manifold traces of the matchless power, wisdom and goodness, whence they sprang. But there are profound mysteries in nature-mysteries that elude the utmost efforts of philosophy. By a careful induction of particular facts we ascend to general laws; and by a wider generalization we reduce these general laws to one still more general. We advance step by step; but as the light extends, the wider becomes the sphere of surrounding darkness. As knowledge increases, so increases the conviction of ignorance. We catch a glimpse here and there of a fitful ray, penetrating the circumambient gloom; but it is like the lightning's flash-seen and gone. Whichever way we turn, a dark and impenetrable veil circumscribes our view. All above, beneath, around us, is still replete with mystery. We catch a note here and there of the mighty harmonies of nature; but its lofty anthem of praise to Jehovah of Hosts never vibrates on mortal ear. We seize a hint here and a hint there in our investigations, enough to show there is a principle of unity in nature whereby all is bound together, and linked fast to the throne of God; but who can enter her secret chambers and reveal to mortals the primordial law of her being? And then, passing by laws and forces, what do

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we know, what can we know of substance? of matter or spirit? A like glorious concealment invests the scheme of Divine Providence. Slowly the complicated drama moves onward, evolving the counsels of the Eternal Mind; yet how small a part of his ways do we understand? At every turn of the mighty wheel on earth who is not ready to exclaim with the prophet Jeremiah, "Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?" Some light, indeed, sufficient for our disciplinary state, beams upon the mysterious course of things from the page of revelation; and where it fails, faith rests in the wisdom, rectitude, and goodness of the Divine Being in the government of the world. Yet, how constantly is the conviction forced upon us, "He maketh darkness pavilions round about him, dark waters, and thick clouds of the skies." Verily, great is the glory of God in concealing a thing! And when we examine the economy of grace and redemption, mingled obscurity and brightness envelop the awful facts revealed to faith. We are expressly informed that the Word, which was in the beginning with God, and was God, was made flesh and dwelt among us. The Second Person of the Godhead became Immanuel, God with

His blood cleanseth from all sin. Yet what unutterable obscurity hangs around the constitution of the person of our Immanuel! The two natures not identified! their respective properties not confounded! yet by their ineffable union constituting the person of the Redeemer of God's elect-at once the brightest glory and the profoundest mystery of the universe! How incomprehensible! What an awful grandeur, what inexplicable wonders, invest the primal fact in the history of redemption! "We delight to lose ourselves in the impenetrable shades which invest the subject, because in the darkness and cloud which envelop it God dwells. It is the greatness which forms the mystery of the fact-the matchless love and condescension constitute the very nucleus of the difficulty. It could only be brought within the sphere of our comprehension by a contraction of its vast dimensions, by a depression of its native grandeur. A prostration of it to the level of our feeble

capacities would only render it incapable of being the magnet of souls, the attraction of hearts, the wonder of the universe."* Everywhere in the revelations of the great Jehovah, along with that which is necessary to salvation and easy to be understood, are things hard to be understood-too subtile in their nature, too vast in their proportions, to be defined in language or comprehended in thought.

Of the purposes of God in the amazing incarnation of the Son, in his obedience and atoning sacrifice, in his elevation to the mediatorial throne, some, as already stated, are clearly revealed; others, which it by no means concerns us to know now, "the Father hath put in his own power." Of others we have brief hints, an indefinite outline. It is our privilege to follow these hints, to fill up the outline, so far as the statements and analogies of the word may in any wise warrant. We should not be wise above what is written; but unto that measure we may earnestly strive to attain. In a careful and protracted study of the Divine Word, comparing scripture with scripture, each succeeding generation may add of its inexhaustible riches to the garnered stock of the world's knowledge. There is a manifold wisdom in redemption. In it the divine attributes are harmonized; and not only so: redemption is the harmony of the universe. "The economy of the mystery" is as vast as eternity, and in its influence coextensive with the range of intelligent being. It has relations to other orders of intelligences besides the world of mankind. The intimations of this fact are distinct, whatever sacred reserve may enshroud the subject. The incarnation of the Eternal Son, with its immediate fruits-the great sacrifice for sin and the new life imparted to redeemed humanity— appears to lie at the foundation of the gathering together again in one of all things in Christ. The Captain of salvation, made perfect through suffering in bringing many sons unto glory, is the causa medians by which the absolute totality of things is restored to its primal harmony. The glorified Saviour, and the glorified children of the everlasting covenant, made like unto him and placed at the very head of the creation of God, constitute henceforth the connecting link between the

Robert Hall.

Father of all and the universe of created being. The hypostatical union bridges over the immeasurable gulf between the finite and the infinite, the creature and the Creator. It brings them into an intimacy of relation which no finite mind could have conceived, much less executed. For it would be a very inadequate conception of the truth to regard the hypostatical union as a kind of physical junction. It is not simply a laying of the divine and human in the closest juxta-position possible: it is a life-union. The Eternal Son of God and the man Jesus of Nazareth constitute one person; and all believers in the glorified state are perfectly one with and in this one person. They become "partakers of the divine nature;" or, as perhaps the translation should be, "partakers of a divine nature." Now it is because the once corrupt sons of Adam become partakers of a divine nature, through the mediation of Jesus · Christ their Head, that they become likewise highest in the scale of being after the Infinite himself. They take rank between the Omnipotent and the thrones, dominions, principalities, and powers in the heavenly places. And here, amid these wonders of divine condescension, grace, and power, we may well point again to the redeemed body, resplendent in the glories of a spiritualized materialism. "To a rational being," says President Dwight, "unacquainted with the existence of either angels or men, pure spirits would seem more likely to be a part of the creation of God, than spirits united to bodies; beings wholly rational, than beings partly rational and partly animal. God is a pure spirit. It is not rationally supposed, that, in creating intelligent beings, he would unite them to matter, in such a manner as to form one being of both matter and mind; but it is rationally supposed, that, delighting as he does in his own manner of existence, he would create beings as much like himself as might be. In creating men, a new difficulty concerning existence, a new mystery of philosophy, is presented to our contemplation, viz.: the union of soul and body, so accomplished as to constitute one percipient being." When the foundations of the earth were laid, and the Almighty Architect spread abroad the heavens and garnished them with beauty, and all nature stood out in the freshness of new-born glories, "the morning stars sang together, and all the sons of God shouted for joy." In the midst of this

magnificent panorama, man, intelligent man, stood proudly eminent, the lord of all. "I will praise thee," says David, "for I am fearfully and wonderfully made." We may well suppose, then, that man was not lost to the view of the heavenly hosts, amid the vastness of the material universe. On the contrary, as he arose from the dust and God breathed into his nostrils the breath of life, he became the cynosure of all eyes. All heaven beheld with rapt delight; all hell cast a malignant glance. What ecstatic emotions, then, will thrill the bosoms of these bright sons of the morning, as they gaze again upon the curiously-wrought body of man, now clothed in the beauties of holiness; radiant with the glories of the glorified God-man; dazzling with the brightness that streams from his great white throne; and endued with a divine vigor and immortality! Add to this the knowledge that the spirit which occupies this body is partaker of the divine nature. The convulsions of a dying world; the dissolution and reconstruction of the existing cosmos; the melting of the solid elements with fervent heat; the emergence of the new heavens and the new earth, with other aspects of beauty and magnificence-all this, stupendous as it may be, will attract scarcely a moment's notice. It is but the background of the picture. It is only the stage and its machinery. Jesus and those he brings with him will attract the undivided regard of the universe. "He shall come to be glorified in his saints, and to be admired in all them that believe." The mysterious transformation these redeemed ones have undergone, in body and soul, being made like unto him in life and immortality; the matchless dignity among the creatures of God to which they have thereby been exalted: the triumphant manifestation of the economy of grace, in power and glory, as the mighty host gathers and throngs the New Jerusalem, fast by the throne of the Lamb-these are the things which will fill the angelic hierarchies with boundless surprise and admiration. Vast and wonderful indeed will be the change in the framework of nature around them; but how insignificant that in comparison with another that meets their view! The great company which no man can number, with crowns on their heads and palms in their hands!-this will be the wonder of wonders in

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