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and inaugurated to this hallowed and perpetual ministry. They also inform us that these happy worshippers "SERVE God day and night in his Temple -a bold figure conveying nothing short of a ceaseless disposition for worship, untiring and abounding engagement in its performance, and an exalted eminence in the purity and acceptableness with which it is discharged. And beyond all this they give the HYMNS and SONGS-adorations and ascriptions which are used.

Besides that preparation for this worship which springs out of the perfected characters of the righteous, the Glorious Object is brought into closer and clearer view. They know inconceivably more of God than they did in this world. They see the grand developements and issues of Providence. The unveiled glories of redemption flow in upon their cleared and improved vision, affording disclosures of the divine character surpassingly lovely and wonderful. The obligation too under which the redeemed are laid is better understood and felt. It is then seen how deep and dreadful is that degradation and woe from which they have been recovered, how terrible that hell from which they have been saved, how glorious that perfection and bliss to which they have been raised, and consequently, how free, surprising, and inconceivable the grace that has rescued and secured them. Thus gratitude joins with admiration in swelling, heightening and prolonging the attributions of praise and glory and honour. And no pride shall be there to check the grateful flow. No selfish narrowness shall contract the range of adoring admiration. No worldliness shall cool the glowing ardour, no suspicion seal the lips in ungrate

ful silence, no sin shall mar the song, no insensibility freeze the current of the thankful heart. This stream shall roll on with deepening, widening, hastening volume, till it reaches the throne of God.

In closing the canon of Scripture the Holy Spirit has drawn aside the veil and given us a view of the heavenly world. And the scenes which open upon us there are just those we have attempted to describe. The inhabitants of those regions of light see more clearly the manifestations of "the eternal power and Godhead," and they worship at his footstool: "THOU

ART WORTHY TO RECEIVE GLORY AND HONOUR

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AND POWER; for thou hast created all things, and for thy pleasure they are and were created." They behold the perfect and wonderful results of divine administration, and adore the Infinite Ruler: "having the HARPS OF GOD...they sing the song of Moses the servant of God, and the of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and GLORIFY THY NAME? for thou only art holy." "ALLELUIA: SALVATION AND GLORY AND HONOUR AND POWER, UNTO THE LORD OUR GOD: for true and righteous are his judgments." They ceaselessly contemplate the perfections of God as illustrated in the restoration of an apostate world; and they indulge in attributions of boundless and eternal praise: “Blessing, HONOUR, GLORY, AND POWER, BE UNTO HIM THAT SITTETH UPON THE THRONE, AND UNTO THE LAMB FOR EVER AND EVER."

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CHAP. XIII.

REFLECTIONS UPON THe whole SUBJECT OF DOING ALL THINGS TO THE GLORY OF GOD.

As we have journeyed over the extensive range which our subject has opened to us, various, we may suppose, have been the reflections awakened in different minds. Some of these have possibly been uncongenial and unbecoming, indicating utter want of sympathy with matters so pure and elevated. The thoughts of others have perhaps been those of surprise, suspicion, and scepticism, proving that this glory has never broken in upon their minds. The conclusions of some have possibly been those of unmingled discouragement and despondency. But in other minds meditations of a more useful order have been passing. We cannot perhaps close our inquiries and discussions in a manner more seemly or desirable, than by drawing together, such instructive, awakening, stimulating, and consolatory reflections as are most obviously and strongly suggested.

I. In the light of the great principle for which we have contended, how clear and how great is the guilt of man! The Scriptures have placed sin under this very light;—" all have sinned, and come short

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of the glory of God." The grand requirement which through this volume we have examined, is precisely that which establishes the fact of human sinfulness and condemnation. Is God's glory to be sought by men as the end of life! Grant that it ought to be; and we then ask, is it so sought? Is it sought by the heathen, who, because "they did not like to retain God in their knowledge," + "have changed the glory of the incorruptible God into an image made like unto corruptible man, and to birds, and four-footed beasts and to creeping things?" Is it sought by the abettors of will-worship and vile superstition, who substitute senseless parade and unmeaning pomp, for pure and simple worship? Is it sought by those who offer cold and heartless forms, in the place of sincere, lowly and cordial affection? Is it sought by the sensual and intemperate, who abuse and destroy the bodies which God has "fearfully and wonderfully made."? Is it sought by the false, dishonest and hypocritical, who virtually deny the omnipresence and the heart-searching cognizance of God? Is it sought by the undevout, who show utter contempt of God-who "cast off fear and restrain prayer before him?" Is it sought by the discontented and the envious, who mourn that the government of the world is in the hands of God, and not in their own? Is it sought by the covetous, "who hasten after another God?" Is it sought by the malicious and the cruel, who destroy, deface, or hate God's choicest works? Is it sought by the angry and revengeful, who seek to grasp the judicial rights of God, forgetting or denying that " vengeance is his? These will suffice to shew that whoever is *Rom. iii. 23. +i. 28.

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judged by the great rule of doing all to the glory of God-whoever is weighed in these balances of the divine law, must "be found wanting."

This moreover manifests the peculiar nature and evil of sin. By this its features of vileness and deformity are brought out to view. It is under this searching blaze that its real and intrinsic qualities of evil, of hatefulness and malignity are laid bare to the eye. It is its contrariety to the divine glory which gives to sin its own character-its peculiar and dis tinctive nature. It spurns the authority of God. It sets his will at nought. It hates his excellence. It defies his power. It denies his claims. It mocks his justice. It questions his truth. It tramples on his mercy. It opposes his designs. It seeks to

darken and to tarnish all the glories of his throne.

This truth also, relative to the divine glory, gives the proper character and measure to such sins as are too apt to be little thought of or entirely overlooked in men's ordinary estimate of sin. In this brightness, what appeared inoffensive, unrepulsive, and possibly somewhat pleasing and specious, wears its own features; what seemed inconsiderable and diminutive, rises and swells to its proper size; what looked distant, obscure and doubtful, becomes nigh and distinct, pressing and formidable; "what was highly esteemed amongst men," is seen to be "abominable in the sight of God." The less noticed forms of sin, when traced by this "candle of the Lord," are found to meet in the same elements whence spring all the grosser and more offensive appearances of iniquity. Who thinks much of reli

• Luke xvi. 15.

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