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with this cloud of witnesses, receiving something, of their spirit, when we commune especially with him, from whom they, and we alike, receive our truest inspiration, we can look up from the grave, where we have laid child or friend in the strong agony of human love, with weeping eyes, but unfaltering trust. Then can we say, "He is not here, but is risen; and hath ascended to his Father, and our Father; to his God, and our God."

It is good to meditate upon this inward assurance, growing ever more clear and bright, as the spirit of the Lord of glory regenerates the soul. But the question arises amidst such meditations, is there no bright assurance for men, while still in a comparatively imperfect life? We cannot look, say numberless throbbing hearts, we cannot look with this pure spiritual eye directly into the spiritual world. Is there nothing that may place our feet upon a rock, the waves of change cannot overwhelm? Thanks be forever given, there is. God speaks to our spiritual infancy, imparting the instructions our infant weakness may need. The simple declarations of the Redeemer's lips, the word of him who was clothed in the majesty of wisdom and of miracle, this ministry comes to the yet undeveloped soul, like the words of a parent in whom we implicitly trust. Here the trusting soul may rest, although the inward witness hath not clearly spoken yet. Nay, this reliance often

times may be the first impulse to spiritual life, whose confirmations of the truth are so clear and precious. This may be the basis whereon it rests. Yet blessed as may be its work, indispensable as may be its presence, to give stability to faith, we only state the conviction of all believing hearts in saying, its true office is only to quicken this spiritual life we have been contemplating. It is comparatively valueless and vain, when it stands alone, not leading to the life which causes us to know of the doctrine. And therefore it is, that no processes of argument alone, no merely outward reliance, no bare faith in the fact that the Redeemer rose, ever brought a confidence that could stand unshaken, when the rushing tides of grief were beating upon it. This is indispensable, as a foundation for a better life, which may give a better hope. But this alone, is futile; vanishing into air, in the hour of greatest need.

It is not difficult to see why our immortal hopes are so faint and dim. It is easy to see why immortality is so like a dream; and heaven almost as an empty name. It is not strange our faith should totter under the first blows of actual calamity, and have no power to wipe away these gushing tears. No mere study of the record of the Redeemer's life alone, until his resurrection seems as sure as any event related in the annals of the past, will fully remove the difficulty. The evil is deeper far. The soul hath not lived in a spirit

ual life, until spiritual truths, affections, joys, have become great realities in its view; and the existence of a spiritual world been thus attested in its sure experience. The mortal hath not put on immortality, so that in a practical and abiding conviction, death should appear to be swallowed up in victory. It is said in the description of a purely spiritual life, "And there shall be no more death." It is a state which knows neither age, nor decay. The wise heart seeks at once this alltriumphant spirit. It goes in its blindness to seek a truly spiritual resurrection, by communion with the life of the Son of God. For it remembers the word which says, "Whosoever liveth, and believeth in me shall never die."

Immortality of the Human Heart.

JOHN, xx: 16. "Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni, which is to say, Master."

THE text informs us how Jesus made himself known to Mary Magdalene after his resurrection, while she stood weeping by the deserted sepulchre, saying amidst her tears, "They have taken away my Lord, and I know not where they have laid him." Jesus himself came near unobserved, and addressed her. But she was still partly turned towards the tomb, gazing there in grief and wonder, and she did not instantly recognise the Lord. Jesus then repeated the simple name, Mary. And by that one word, spoken in the same tone of affection which had often greeted her ear from the lips of the living Jesus, the whole amazing and enrapturing secret was told. And she turned, prostrating herself to embrace his feet in an intensity of joy that could only exclaim, Rabboni, which is to say, Master.

In observing the simple accounts of the Redeemer's resurrection as they stand in the record, I see not how one can fail to be profoundly impressed with the beautiful, the perfect harmony between the character manifest in the appearances of the risen Lord, and everything in his previous

history. Those appearances are few, and most briefly told. But there is a wonderful, an indescribable naturalness in them all we instantly recognize; something it seems impossible to conceive that any art of man could imitate. In each particular word the same pure spirit of tenderness and love breaks upon us in sweetest manifestations, with the clearness of the sunbeam suddenly lighting up the thickly clouded sky. He speaks to Mary as the text informs us. And the same beautiful, unutterable personal tenderness of the Redeemer's soul whose remembrance made her linger by the cross, and come early to the tomb to embalm his body with spices and with tears, the same spirit she had loved before, revealed itself again to her view. He appears to Peter, denying, but repenting Peter, so fallen, and yet so true; whom one glance of grieved love melted to the bitterness of contrition. And how wondrously were the reproofs of the strict teacher, and the compassionateness of the Son of God united as we ever see them, in the question thrice repeated, "Simon, lovest thou me"-that the erring disciple might abate his self confidence and affirm his love, as oft as he uttered his denial. He broke bread in the presence of the two disciples who walked with him to Emmaus, as he had often broken it before. And how much is told in the simple declaration that he was instantly "known to them" "in the breaking of bread."

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