gives such increased interest to his works and acts? What good reason can be assigned, why the law should not prevail in the future life, with equal advantage? None, we think; while, it seems as if much may be of fered in the way of probability to the contrary-to show that while one star differeth from another in brightness or glory, yet each shining perfectly in its sphere, the splendor and worth and blessedness of the heavenly life will, for that very reason, be so much more enhanced.

But before proceeding directly to this discussion, let us introduce, as a basis of illustration, one or two examples of extraordinary mental powers. They will furnish a starting point for an argument for variety in the capacity for, and difference in the degrees of, future happiness.

The admirable Crichton, who lived about the years 1570-1590, before he was twenty years of age, was master of ten languages, and had exhausted the whole circle of the sciences as they were then understood and taught. On a certain day in Paris, without preparation, he engaged in a disputation with four doctors of the church and fifty masters, on any and every subject in philosophy, science, history, mathematics, morals, theology, etc., they chose to present; and after a contest of nine hours he silenced them all, and received the most extravagant applause from the assembled multitude.

Philip Barratier, who died in 1740, at the age of five was familiar with Greek and Latin, French and German; and at nine, could translate any portion of the Hebrew Bible into Latin, and could repeat from memory the whole Hebrew Psalter. Before he was ten years old, he prepared a Hebrew Lexicon of difficult and uncommon words, and added many critical remarks of a high order; and two years after, published a translation of two volumes of a Hebrew traveller, with learned historical and philological notes, which he accomplished in the short space of four months! And in the midst of these labors, he prosecuted his philosophical and mathematical studies, and in his fourteenth year invented a method of discovering the longitude at sea. In one winter he read and digested, with all the analysis and judgment of a vast and comprehensive mind, twenty of the huge folios of one and two hundred years ago.

Now let us consider such instances of mighty intellectual ability and development as these; and with these such vast and far reaching minds as Newton, soaring up among the stars, and solving the mysteries of the physical universe, at the age of twenty-four; and Plato, searching into all the depths of human knowledge and thought; and Origen, that great light of the church, gathering into his capacious soul, as into a focus, all the rays of light from the philosophy, science and theology of his day.

Consider such examples of great mental capacity and extraordinary development; and then turn from these to some feeble intellects that never rise above efforts to answer the animal wants of the body they occupy, to the minds just lifted above the verge of idiocy ;-and ask if it is unreasonable to suppose these will not be placed on the same level of mental or spiritual power on entering the future life?

Can we discover any thing in religion or philosophy that demands such an equality? Does it seem necessary to the great idea of the Christian revelation, that all shall be equally happy in the resurrection world? I may be perfectly happy in my sphere, enjoy as much as I am capable of under the circumstances; but it does not follow that I must have the same breadth of spiritual vision, the same grasp of thought as Jesus, or Paul, or Newton. There is nothing in the nature of happiness that necessitates this; nothing in the government, character or promises of God, that demands or implies this.

It is certainly affirmed that we shall all in the resurrection be "the children of God." But children of the same family differ in their capacities and tastes; and though all may be children, that is no reason for suppos ing they will all have the same measure of power, think the same thoughts, or be moved by the same motives and influences.

But it may be said, we shall be "equal unto the an gels." Well, even admitting this use of the phrase, we may reply, the angels are not all equal, if we can judge any thing from the use of the word in the Scriptures. Else what is meant by archangel, or ruling angel? the "elect angels," cherubim, seraphim, etc. These expressions manifestly point out ranks, and different orders or

classes of spiritual existences; and if angelic spirits differ in capacity and position, in the measure of knowledge and happiness, why not human spirits? The one seems as consistent with the wisdom and goodness of God as the other.

It may be said, that the feeble in intellect, the Hottentot, the slave, the ignorant, did not determine the circumstances under which they should come into life, or the amount of their mental capacity, or their opportunities for improvement; and why should they be placed behind, or in an inferior rank, for that which is not a fault of their own? But if there is any force in this remark, it lies against the actual fact of the present life, as much as against the supposed fact of the future life. Why this original difference? Why was not Newton I, and I Newton; or both equally great? Why were not all endowed in the present world with the highest intellectual powers? Why were we put into this world at all-why were we not all made angels in the first place? and, carried out to the last, Why not archangels, why not sons of God, as Christ was? These questions, and similar, might be asked to any extent; but who can answer them, so as to shut out this original difference and variety in capacity, spiritual power and position?

If it is argued, that these differences or inequalities of the present world, are to be adjusted or equalized in the resurrection, it is a sufficient answer to say that nothing of this kind is affirmed in the Scriptures; and there is surely nothing in the philosophy of the human mind, or of human happiness, that furnishes ground for such a supposition.

The great fact revealed to us by Jesus and his gospel, is that we shall be holy and happy in the future life; free from sin and temptation, free from sorrow and suffering, and ready to move forward in endless progress to higher and better. But nothing is said to indicate that all will start from the same level of mental or spiritual power; or that the measure of happiness will be the same in every

case.

As we have said, all will be happy, each in his own sphere, each according to his capacity, and continually moving onward to more, rising to clearer vision, and a

higher blessedness. But this is entirely independent of how much happiness each may enjoy. It may be more or less, according to the degree of advancement, or the capacity for enjoyment; and yet each be perfectly happy in the time and place, desiring no more than what comes of its exercise of its faculties in further progress. "Perfect," as we have said, is only a relative term, depending for its value on the person or thing to which it is applied. Indeed there is but one idea that is absolute, that of the infinite. All others are relative; and that of perfect happiness, in its relation to human spirits in the future life, may embrace every variety in degree, and reach the largest latitude of description.

Let us introduce a rude comparison to illustrate the subject. Imagine a series of measures, from a gallon to a gill, each filled to the brim. Now it will readily be seen that though these measures differ, each from all the rest in capacity, holding some more and some less, yet all are full, and could not under the circumstances contain more.

So will it be with the dwellers of the spirit worldthough differing in capacity and development, differing as the angels differ, yet each soul shall be filled with the joy of God, and permeated, as it were, with the gracious influences of his love. Though differing in degree, as one star differeth from another star in glory, yet each shall shine in the full splendor and perfected beauty of its own particular sphere; and all together help to make up the ineffable glory and joy of the heavenly world.

But let us seek to apprehend the probabilities of our subject through another illustration. The little girl who rejoices with her apron full of "pretty posies," gathered from the garden and the meadows; who calls aloud to mother and sisters to come and see, and be glad with her -she is as happy in her way as the queen upon the throne, and would not exchange with her. But it is obvious enough that the degrees of happiness in these cases are as remarkably contrasted as the kinds; though both may be perfectly satisfied for the time; and the child as little disposed to envy the queen, as the queen the child. What the trappings of power and state are to one, the flowers are to the other; and the applause of mother and sisters are as much to the baby posy-hunter, as the plaudits of the nation to the queen.

VOL. XIV.

12

Look at the boy who trundles his hoop through the streets or over the green; his bright cheeks glowing with the healthy exercise, his eyes sparkling with delight, and his voice ringing with the challenge of rivalry, or the shout of victory. How could you make him happier than he is? His enjoyment is complete; the measure of his bliss is full. But certainly it is easy to see how great is the difference, both in degree and kind, between the happiness of this boy, and the joy which must have filled the soul of Newton when, after immense labor and study, he felt his hand tremblingly grasping the key that opened to him the great gate that led into the glorious temple of nature! when, entering, he saw the mystery of beauty laid open, and the problem of the physical universe solved, and the majesty of its order, and the splendor of its harmony, all breaking in upon his bewildered vision at once ! O who can tell the emotions, the tumultuous joy, which in that moment swept like a sea through the soul of this man? Who can imagine the unspeakable bliss of that triumph; the divine music which breathed from every chord of the inner harp; the exalted happiness which took possession of his whole being?

And yet the boy whom we saw driving his hoop in such glee, would not change places with him; would not, leaving him as he is, give the joy of his victory for the lofty triumph of the philosopher. He does not envy him; he does not appreciate the character of his happiness. It is too high for him; and at present he had far rather follow the motions of his hoop, than the motions of the stars; and the music of its ring upon the walk, is more to him than the music of the spheres. The boy is perfectly happy with his hoop, and the philosopher perfectly happy in the triumphs of science, in his magnificent discoveries in the fields of heaven;-but how immense the difference in the amount of their happiness, and in the nature of it! How vast the distance of the one from the other; how countless, almost, the steps of advance by which it must be overcome; yet the first is as important to the result as the last-nay the last depends on the first.

And this brings us to the point which I would not have lost sight of. While we see from these illustrations, that degrees in capacity and happiness in the future world, do