adulation of his fellow-men. And such was precisely | the case with this spiritually-minded lady. She sought the approbation of God far more than the applause of men. The very idea of the withdrawment of the divine countenance from her, was to her mind a source of the deepest anxiety and pain,

While her chapel in Edinburgh was in course of erection, a very distressing accident occurred, in consequence of which both the architect and his foreman were killed. The melancholy event excited considerable sensation in the city, and when the intelligence reached Lady Glenorchy at Taymouth, she was deeply affected, and began to reflect with herself whether it might not be an indication that the Almighty was frowning upon the undertaking. Her views, however, on this point were soon rectified, by the kindness of Mr Walker, who, by his truly judicious and seasonable letters on the occasion, tended to impress her with right sentiments and feelings.

The rank and station of Lady Glenorchy exposed her to many temptations, from the worldliness of those with whom she was often called to associate. So frequently, indeed, did she feel herself withdrawn from spiritual thoughts and employments, by frivolous and unprofitable visits, that she began to consider seriously how far it was consistent with her Christian character to hold intercourse so frequent with the world. On this point she, as usual, consulted her spiritual instructor and guide, Mr Walker; and the letters which that accomplished divine, and truly excellent man, wrote in answer to her inquiries, were characterised by sound judgment and pious feeling.

Lady Glenorchy's Chapel having been completed, was opened for public worship on Sabbath, the 8th of May 1774. Dr Erskine, of the Old Greyfriars Church, preached in the forenoon, and Mr Walker, of the High Church, in the afternoon. The pulpit was supplied for some time partly by the clergymen and probationers of the city and neighbourhood, and partly by two respectable dissenting ministers from England, Mr Edwards of Leeds, and Mr Grove of Wooburn, in Buckinghamshire. About a year after the opening of her chapel, Lady Glenorchy went to England. While in London, she attended, on one occasion, the Merchants' Lecture, which is held every Tuesday morning at Pinner's Hall. By a curious coincidence, the venerable biographer of Lady Glenorchy, Dr Jones, happened to be present that morning. The circumstance is thus feelingly adverted to by the worthy author of the published life:

6

"Mr Webb, pastor of a Church in Fetter Lane, Holborn, was the lecturer of that day, and preached from the 18th verse of the first chapter of the Epistle to the Ephesians, The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.' The house was very small, the congregation not numerous, the preacher advanced in life, and read every word of his sermon, with no grace in the delivery: in short, there was no external embellishment to give the discourse the least force; but there was a gravity, a sincerity, a pathos, an uncommonly rich display of evangelical experimental truth, accompanied with a holy unction, that made every word irresistible to a mind disposed to receive the impressions of divine truth, the effect of which six-andforty years has not effaced from the mind of the author of these pages; nor will any number of years be able to do so, whilst his faculty of memory remains. Lady Glenorchy was seeking a minister for her chapel; little did she think that there was at that time present a stripling, perhaps within her view, not then twenty years of age, who, in that moment, in sentiment and feeling, held close religious fellowship with her, and who, within five short years, was to become the mini

ster of her chapel, and after having laboured in it be tween forty and fifty years, was to take this manner of attempting to do justice to her memory and character. Little did this stripling think there was then in that small congregation, and among the citizens of London, a person of her rank and influence, to whom before the close of the next year, by what some men call accident, but by what he considers a very peculiar and gracious providence of Almighty God, he should be introduced; and on which introduction, by the blessing of heaven, nearly all his future usefulness and comfort for a long life would depend: But thus it was, for so it seemed good in the eyes of the wise and beneficent Disposer of all events."

Before leaving England, Lady Glenorchy paid a visit to her valued friend Miss Hill, at Hawkstone; and on her arrival in Scotland, she sought leisure and retirement, as usual, at Taymouth. She returned to Edinburgh in October, where circumstances soon occurred, which gave her much and long vexation. Mr Grove, who had preached for some time in her chapel, was very acceptable to the congregation, and there was a prevalent feeling in favour of him being settled as their minister. Nor was Lady Glenorchy averse to it. There were some, however, who openly expressed their dissatisfaction. Anxious to bring the matter to a termination, Lady Glenorchy addressed a letter to the Presbytery of Edinburgh, requesting them to acquiesce in the settlement of Mr Grove. This, however, was found inexpedient and impracticable, as that gentleman was averse to signing the formula appointed by the Church of Scotland to be subscribed by every minister previous to ordination. The choice of Lady Glenorchy next fell upon the Rev. Robert Balfour, minister of Lecropt, afterwards for nearly forty years minister of the Outer High Church of Glasgow. The high character of Mr Balfour secured, on the part of the people, a ready acquiescence; but objections were started by some members of the Presbytery, who dissented, and complained to the Synod of Lothian and Tweeddale, grounded on some technicalities in reference to his admission. Having already declared his acceptance of the appointment to the chapel, Mr Balfour, at the first meeting of the Presbytery of Dumblane, tendered his resignation of the charge of the parish of Lecropt. Contrary to all expectation, however, they refused to accept it; and Mr Balfour, unwilling to carry the matter into the higher Church Courts, gave up his nomination to the chapel. This threw Lady Glenorchy back into her former state of perplexity and uneasiness, and led her not merely to resolve, but actually to take measures for leaving Scotland. She accordingly set out for England, and, being joined by Miss Hill, she visited various places in the south of England, and at length came to London. In the course of her wanderings, Mr, afterwards Dr Jones, was introduced to her; and as long as she resided in the place where he was settled, he officiated as chaplain in her house morning and evening.

The

In the Synod of Lothian and Tweeddale a strong attempt was made, which for the time was successful, to prevent the chapel of Lady Glenorchy from being admitted into the communion of the Church. unfavourable decision of the Synod, however, was reversed by the General Assembly in the following May; and Lady Glenorchy's mind being set at rest on the subject, she returned to Scotland in the month of June. The individual on whom she now fixed as minister for the chapel was a young man of sincere piety and excellent abilities, Mr Francis Sheriff, who was at that time officiating as a chaplain in one of the Scots regiments, in Holland. On her invitation he came to Scotland, but was never formally inducted as minister of the chapel. The history of this pious young man is thus described by Dr Jones :

"The history of his ministry in the chapel is very brief: He formed the seat-holders into a congregational Dody; he preached to them seven times; thrice, on the occasion of making intimations, he gave a few admonitory words; once, he dispensed to them the sacramental bread of life; and afterwards, by all its blessings and obligations, he exhorted them to be faithful unto death. For six months, he was a bright example to them of the work of faith, and the labour of love, and the patience of hope in our Lord Jesus Christ, in the sight of God our Father; and then his warfare was accomplished, and he received his reward."

After the death of Mr Sheriff, Lady Glenorchy next invited Mr Hodgson, minister of Carmunnock, to become pastor of her chapel; but as he held some peculiar opinions as to the manner of admitting persons to church privileges, the negotiation came to an abrupt termination. Application was then made to Mr Clayton, a very respectable Independent minister in London, who, after a short deliberation, declined the offer. These repeated disappointments harassed and perplexed the mind of the excellent founder of the chapel. She still, however, trusted, that he in whose cause she was engaged, would send her a pastor after his own heart. Nor was she disappointed. Having invited her former acquaintance and friend, Mr Jones of Plymouth Dock, to visit her in Scotland, and to supply her chapel for a few weeks, his services gave such unmingled satisfaction, that at the request of the managers and congregation he was solicited to become their pastor. Mr Jones had been known to, and had repeatedly preached for, some of the members of the Scots Presbytery in London. By that Presbytery, accordingly, he was taken on trial, and ordained to the office of the holy ministry, in a Scots Presbyterian Chapel, Peter Street, Soho. In little more than a month after his ordination, Mr Jones was introduced to his people in Edinburgh by Mr Walker of the High Church. Thus did Lady Glenorchy's trials and vexations, in regard to the appointment of a pastor in her chapel, at length come to a close; and she had the comfort of witnessing the harmony which prevailed in the congregation on the reception of Mr Jones. Nor were their expectations disappointed, for, whether in point of ability, or pastoral fidelity, or Christian consistency, no minister has ever approved himself more highly in the estimation of the whole Christian community of Edinburgh;—and now, after more than half a century spent laboriously in the service of his Master, though laid aside from his pastoral duties by the infirmities of advanced age, Dr Jones still lives in the affections of a warmly attached congregation.

Immediately after Mr Jones had commenced his services in the chapel, Lady Glenorchy retired to Taymouth, where she spent several months, and returned to Edinburgh, as usual, in the beginning of winter. In the following summer she set out for England, accompanied by her very dear Christian friend Lady Henrietta Hope, daughter of the Earl of Hopetoun. On reaching London, Lady Glenorchy was taken alarmingly ill; but, by the kind providence of God, she speedily recovered so far as to be able to leave town, and set out for Exmouth. When formerly in England, she had fitted up a chapel in that town, and she had now the pleasure of seeing it in a very prosperous condition. On her way home, she visited Miss Hill at Hawkstone; and, after a short stay at Buxton, she set out for Taymouth. Her health was at this time very delicate, and she was strongly recommended by her physicians to spend the winter in England. She therefore set out for Bath, and after remaining there two months she went to London, then to Bristol, and finally to Buxton. While residing in this last town, she was joined by Lady Henrietta Hope, who, her father being dead, took up her abode with Lady Glenorchy,

and commonly accompanied her wherever she went, acting at once as a counsellor and a companion. In passing through Carlisle on their way to Scotland, an event occurred which shewed Lady Glenorchy's anxiety to embrace every opportunity of doing good. Observing that an old Presbyterian meeting-house in that town was now deserted and shut up, she purchased it, procured a minister, and assisted the congregation in supporting him.

Soon after her arrival in Scotland, Lady Glenorchy was called upon to perform the last sad offices to her revered parent, Lord Breadalbane, who died at an advanced age in his apartments at the palace of Holyrood House. This event she thus notices in her diary: "Yesterday it pleased God to take Lord Breadalbane suddenly away, ten minutes after Dr Cullen had pronounced him much better, and that he probably would be up in his chair in a few days. I have cause to remark many kind providences in this event with regard to myself, that I was so much recovered as to be able to go to town on Thursday to attend him, and had the comfort to see him pleased and happy in having me about him. This day I feel more sensibly the loss than yesterday, yet I dare not murmur,-to the Lord belongeth the disposal of all events,-to his sovereignty I desire to bow, and to rest assured that he doth all things well. What am I that I should reply against God? Be still, my soul, and harbour not a thought inconsistent with total submission to God! The Lord he is God: Let his blessed will be done!" In the summer of this year, she paid another visit to Buxton in company with Lady Henrietta Hope, and the following summer they spent at Moffat. In 1784 she again went to England, and having occasion to reside some time in Matlock she purchased a chapel, where the Gospel still continues to be preached. On her way home she visited her early friend Miss Hill at Hawkstone.

Anxious to extend her means of doing good, Lady Glenorchy came to the resolution of selling the Baraton estate, which was accordingly purchased by William Ramsay, Esq., then an eminent banker in Edinburgh. She now set out for Matlock, whence she removed to Bristol hot wells for the sake of Lady Henrietta's health, as well as her own. Here, however, this excellent lady, who had for some years been the constant companion of Lady Glenorchy, grew rapidly worse, and died, leaving two thousand five hundred pounds to aid her friend in building a chapel in Bristol. Before leaving the place, therefore, Lady Glenorchy made arrangements for building a neat place of worship, which, in memory of her dear friend, she proposed to call Hepe Chapel. She next went to Devonshire, and there visited her chapel at Exmouth, after which she returned to Bristol and Bath. In her way to Scotland she stopped at Workington in Cumberland, where she purchased ground for the erection of a chapel, and saw the work commenced. On her arrival at Edinburgh, her friends observed with regret a most unfavourable alteration in her appearance. Her time was at first much occupied with the completion of the sale of Barnton. This was the last business in which she was engaged. Her last illness was of very short duration, and she died as she had lived, in the faith of a crucified Redeemer, and in the assured hope of a glorious immortality.

THOUGHTS ON THE STRUCTURE OF

FISHES.

WHO would imagine that there should be such creatures as fishes, if he did not see them? Had the philosopher been acquainted only with those creatures which tread upon the ground, and breathe in the same manner that terrestrial animals do, and had it been insinuated to him, that there was a sort of creature in the sca, so

formed as to live, move, be healthy and sprightly, and perform every animal function with ease and pleasure, would he not have rejected the notion as a philosophical dream? and, arguing from the effects which an immersion for a considerable season under the water has upon us, would he not pronounce the thing impossible? And yet so it is, that by a peculiar construction of the organs of inspiration at their gills, the air is taken in, while the water is excluded. And as every creature of the brutal kind comes into the world with a sort of clothing, the author of nature has in this respect provided for this part of his great family, and adapted it to their peculiar situation. Some are, as it were, clothed in buff, while dressed in a thick outward skin, and others are covered with a coat of mail. Thus the crab, lobster, oyster, and all the testaceous sort, appear in a massy armour, which, though it is not designed for much motion, yet it secures them, and providence brings them their food. Others have a still lighter and more portable coat this the scaly sort bear about with them. This, as an upper garment, they seem to have the power of opening and shutting, according to the season, and other circumstances. The roots of these scales are inserted in a fatty substance, which, with an oiliness besmearing the outside, helps to defend them from that cold which many times prevails to an extremity in their native regions.

But to a philosopher who had never seen a fish, it would be a great objection against such existences, that the same sort of eyes would not suit them that other creatures have, as the medium of vision is different, and the refraction of the rays of light peculiar, as passing from a rarer to a denser element. Here he will find, that Providence, always wise, has taken peculiar care. This care is discernible and admirable in the frog, birds, spiders, moles, who have all of them eyes different from us, and from each other, according to their places of residence, and methods of subsistence; and the same provision is worthy our regards in the fish, for their organs are so constructed, as to enable them to correspond to all the convergences and divergences of rays, which the variations and wavings of the watery medium, and the refractions thereof, may occasion. So that we may say as Job, "Ask now the beasts, and they shall teach thee," " and the fishes of the sea shall declare unto thee. Who knoweth not in all these that the hand of the Lord hath wrought this?"

There is a wonder in the motion of the fish, I mean especially the round sort, which, the more it is attended to, appears the more surprising; whether, at one time, I view them shooting forward as an arrow from the string, or, at other times, easily rising to the surface, and, upon every surprise, darting as quick to the bottom; now turning to the right, then to the left, and all this with an agility which the most accomplished person among us cannot imitate. Their progressive motion is owing partly to their shape, but chiefly to the soft, flexible, and elastic muscles of the tail. What we call the fins, though mistaken by some as if conducing to progressive motion more than they do, subserve noble and necessary purposes. If it were not for these little muscular membranes from the breast to right and left, the poor creature would have no steadiness at all, but would reel here and there, and perhaps turn upon its back; but thus furnished, it turns one way or another, to provide its food, or avoid impending danger; and while doing so, with what dexterity will it drop one of its fins, while the other is employed, as the waterman upon the Thames, when turning his boat to or from shore, will work one oar while the other is idle.

The rise and fall of the fish in the water is still more wonderful. We all know that in every fluid, whether air or water, every body will sink or rise, according to its specific or comparative gravity. Now, I apprehend, that the weight of the fish in its natural state, being greater than

so much water, it must necessarily sink, and could not possibly rise any more. To prevent this in the round sort of fish, the wise and kind Creator has implanted an airbladder in the belly of the creature, which it has a power, by the external muscles, to contract or dilate at pleasure, and so increase its specific gravity to one degree or another, and, by this means, to keep what course it pleases, whether high or low. You know many have made the same experiment that Bellini did; they have cut the poor creature open, and taken out this inflated bladder, and the consequence has been, that though it lived many weeks, it sunk to the bottom, and was not able to mount at all. On the whole, who can forbear crying out on this, as on many occasions, " O Lord, how manifold are thy works! in wisdom hast thou made them all." I could not forbear. on this occasion, entreating, that a rational and divine wisdom may be equally implanted in my breast, that I may be fitted for every occupation which my sphere in life calls for; and particularly, may I be enabled to stretch myself in the exercise of a holy desire, and thus ascend upward.

And

The fecundity of the fish claimed my attention, as God hath hereby so wondrously provided for the inhabitants of both elements. The fruitfulness of many land animals is remarkable; and yet, what is this to the multiplication of that species of creatures which I am now dwelling upon? Here is an instance and emblem of thy liberality, O thou God of Providence! when thou didst pronounce thy benediction on the works o thine hand, thou didst distinguish the fish from the rest, and put an emphasis upon it; and while thou didst give a commission to other creatures to be fruitful and multiply, thou didst direct "the water to bring forth abundantly the moving creature that hath life." O how great, how energetic, is the influence of this blessing, even to this day! Indeed, in the early ages of the world it was so taken notice of, that it became proverbial in this way to express a peculiar, a more than ordinary increase of people, so that Jacob (Gen. xlviii. 16, Heb. version) prays that Ephraim and Manasseh may multiply like fishes. From such an increase, what provision is made for thousands! Though every year produces a large harvest, yet there is no deficiency— the destruction vast! the multiplication more astonishing-the survivors of the species are abundantly sufficient to recruit, though the fisheries are so many, and carried on with increasing toil, numbers and art.'

DISCOURSE.

BY THE LATE REV. WILLIAM PAUL, One of the Ministers of St. Cuthbert's, Edinburgh. "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?"-1 THESS. ii. 19. AMONG the first converts to Christianity, the Thessalonians appear to have been highly distinguished. The Gospel came to them not in word only, but also in power, and in the Holy Ghost, and in much assurance. Hence they became followers of the apostles and of the Lord. So high indeed were their attainments, that they were ensamples to all their Christian neighbours and bre

thren.

Such eminence in the Christian character was, no doubt, highly pleasing to the apostle, to whom, by the blessing of God, the Thessalonians owed their conversion. He was anxious, it would appear, to pay them another visit, and to enjoy with them the pleasures of personal converse. But

*From "Contemplations," by Richard Pearsall. Evesham, 1994.

there were circumstances which prevented him, so that he had little prospect of obtaining his desire. He consoled himself, however, with the reflection, that their separation was temporary, and not final. He looked forward with confidence to a future state, where, to their mutual satisfaction and delight, he should renew his intercourse with them; and he anticipated with glory and triumph that glorious period, when they should associate together without fear of farther separation, and when the remembrance of their former connection would conduce to his unspeakable honour and joy. "For what," said the apostle, "is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?"

In this view the text turns our thoughts to that grand futurity, when good men shall meet together in the presence of the Lord Jesus Christ, and be placed in one common state of happiness; a prospect which affords the richest consolation under those painful interruptions, to which their friendship and intercourse are liable in this world. Without this prospect, how distressing are the separations, and how mournful the deaths among Christian friends, among those especially who have most deeply interested our affections, whose lot was interwoven with our own,-whose kindness engaged our confidence,-whose counsels made us wise, and whose conversation and company, by the divine blessing, shed the happiest influence upon our enjoyments! In such circumstances, to compare our situation with that of others, to consider that all are equally subject to such losses as those we deplore, to reflect that time may efface the traces of our affliction, or to think that the acquisition of new friends will supply the place of those who are gone,-these are but poor consolations to the wounded spirit. Yea, the persuasion arising from the character and conduct of our departed Christian friends, that they died in the Lord, and are therefore perfectly blessed, does not yield adequate relief. The solicitude inseparable from those who, having purified their souls in obeying the truth through the spirit, love one another with pure hearts fervently, leads them to inquire, whether they shall, in a happier world, be hereafter restored to a new enjoyment of those religious connections which originated on earth, and whether there shall be a remembrance of the pious and holy ties by which they were bound in the present life.

To this inquiry, the doctrine of the text contains an answer. For the apostle's interrogations intimate a persuasion that he should know the Thessalonians at the coming of Christ, and that the renewal of his intercourse with them would be a source to him of the highest joy. In discoursing from these words, I I. To shew whence it appears that Christians shall meet and renew their acquaintance in a future

state.

propose,

II. To consider what peculiar joy their mutual acquaintance and intercourse shall then afford.

III. To direct to the profitable improvement of

the subject, by suggesting some reflections to which it naturally leads our minds.

I begin with shewing whence it appears that Christians shall meet and renew their acquaintance in a future state. It may be observed,

1. That the nature of the soul involves a very strong probability of the truth of this doctrine. I do not here refer to the faculties of the mind in general, nor in particular to its immortality and capacity for endless improvement. But I refer to that consciousness and memory, by which we are assured of our own existence, and are capable of recognising our own actions. The reasons which induce us to believe that these powers will hereafter belong to our minds, are various. They appear to be essential qualities of mind. Take away consciousness and memory, and what can give the soul identity or sameness? Suppose them to be destroyed or suspended by death, how dull and joyless a system is introduced! The soul loses its proper functions, and is reduced to a kind of inanity. Nor is it easy to suppose that these faculties should attend us at one period of our existence and not at another. Were they suspended, the mind would be virtually lost until their restoration. Nay, were consciousness and memory, at any particular stage of our being, to cease with regard to past events, and to admit those only which should happen in future, such a cessation would be nearly the same thing as the production of a creature entirely new. It is vain to say that the mind would not perceive its defect. The same argument would hold in the case of final extinction, and it involves an assertion which is completely at variance with every idea which reason teaches us to form respecting the nature and design of a future state. If, then, there is just ground for concluding that consciousness and memory shall, after death, remain faculties of the human mind, the conclusion is irresistible, that Christians at the coming of their Lord shall renew their acquaintance.

2. The renewal of Christian acquaintance, at the coming of Christ, is a thought which corresponds with the best wishes and emotions of the human heart.

Wherever men have entertained the idea of a future state, something like an expectation has generally prevailed, that pious and virtuous attachments are not to terminate with our present existence. The heathens were in a state of great ignorance respecting the condition of the soul after its separation from the body. The systems of their philosophers on this point, were a mass of jarring opinions and hypothetical reasonings, and the representations of their poets were mere fictions of the imagination. It is reasonable, however, to suppose that they would not have described the enjoyments of departed spirits, nor would mankind have received such inventions, had there been no foundation in nature or tradition to support them. One of the wisest and best of their philosophers has thus expressed his sentiments :-"O glorious day! when I shall retire from this low and sordid scene, and join the divine assembly of spirits;

But what is chiefly to be observed here, is, that the renewal of their acquaintance and intercourse in a future state is congenial to the hopes and desires of Christians themselves. For what Christian is there who does not shrink from the gloomy thought that his pious relations and friends, after quitting this earthly abode, are nowhere and under no form of existence, to be found, and that their very being is destroyed, or at least for ever lost to him? On the other hand, what Christian is there who does not indulge the pleasing hope, that he shall again meet with them in a happier world, where separation and death shall be unknown? Here the term of the best men is but short, and the race of life is quickly over. Here there is no rank or station in which their best wishes can be fully gratified, and their purest desires completely fulfilled. Scarcely do they begin to taste the exalted satisfactions of piety, and those sublime consolations which flow from the mutual exercise of Christian affections, when lo! death interferes, and interrupts the joys of benevolence and religious friendship. But life and immortality are brought to light by the Gospel, and Christians have their desires and expectations raised above this mortal state, to communion more glorious and more lasting, in the kingdom of heaven.

And shall this hope make them ashamed? Shall it prove to be but a delusion,-the creature of a bold and heated fancy, forming to itself imaginary enjoyment to amuse and deceive wretched mortals? Shall the expectation of holy and faithful men be at last disappointed? No, this cannot be. The desire of society in the presence of Christ at his coming, inspired by the Gospel, is the earnest and pledge of renewed intercourse among the spirits of just men made perfect. Why else is it kindled in the breast of Christians? Would the God of all grace present to them this cup of happiness, just let them sip of it in the vale of mortality, and then withdraw it from them for ever? Impossible! His goodness and wisdom, his truth and justice, are all deeply concerned in fulfilling the desires of his people. And they are saved by hope. Their earnest expectation waiteth for their manifestation as the sons of God, because they shall be delivered from the bondage of corruption into the glorious liberty of the children of God.

3. Religion is, in its influence and power, such a strong bond of union among Christians, as warrants us to conclude, that the acquaintance and attachments which are founded on it shall be renewed and perpetuated in the kingdom of heaven. There are relations which will undoubtedly terminate with this world, being such as merely

in it. Hence our Lord declared, respecting his people, that at the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven. Under that dispensation of perfect felicity, which is to be established at the coming of Christ, connections suited to earthly and imperfect conditions shall have no place. There is an union, however, formed in the present world, by means of pure and undefiled religion, which shall never be destroyed. This is that union of which the apostle speaks when he says that Christians, in consequence of being saved by grace, and quickened together with Christ, are raised up together, and made to sit in heavenly places; that they are come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, to the general assembly and church of the first-born, which are written in heaven. And how near and close is this union! The strictest intimacy is included in it, the idea of the warmest affection enters into its character, and where it subsists, something more exalted, more refined, more exquisitely tender than any of the attachments of this world, animates their hearts and regulates their conduct. Instead of being strangers and foreigners, they live as fellow-citizens of the household of God; kindly affectioned one to another; loving as brethren; rejoicing with them that rejoice, and weeping with them that weep; putting on, as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, and above all, charity, which is the bond of perfectness. Under this bond Christians are so knit together in love, as to be of one heart and one soul, united in all their views, and purposes, and pursuits, and in the enjoyment of one common felicity. Such is the union which, notwithstanding the little jealousies and the narrow prejudices which remaining infirmity frequently begets, is established among those who feel the power, and experience the consolations of religion.

Now, all this is the shadow of good things to come, the commencement of friendship not liable to dissolution; of society and affection, still more interesting and endearing; of acquaintance and attachment renewed and perpetuated in a future world. Yes, brethren, there are bonds formed amongst good men by religion, which death shall never be able to destroy. For is there not an intimate connection between their life that now is, and that which is to come? And is not this connection of such a nature, that the latter shall take its character and complexion from the former? In this world Christians are united in the faith and hope of the Gospel. Under the same dispensations of providence and grace, besides partaking of similar advantages, and sharing in similar discipline and trials, they enjoy communion with God, and have fellowship one with another. In this infancy of their being, they are educating together for heaven and immortality, growing in grace, approaching to maturity, and aiming at perfection. And shall they not then, when arrived at the