tions, therefore, are evidently addressed to the sponsors, since the catechism testifies that "they" do" promise and vow" the "three things in" the child's "name." Hence the true meaning is this, "Do each of you, in the name of this child, [promise to] renounce, &c. ?" "Do each of you [in the name of this child, promise to] believe, &c.?" That is, Do you bind him by covenant, lay him under a covenant obligation, so to do in order to receive the blessings promised and sealed to him in this sacrament, or else to justly forfeit them all? The question to the sponsors, "Wilt thou be baptized in this faith?" seems to mean, Will each of you, in the name of this child, promise to be willing to be baptized in this faith, i. e. to ratify and confirm this act of submission to Christian baptism? It may be also observed that in the last question the word "keep" does not mean perfectly to fulfil, but "observe, attend to," as in Matt. xxviii. 20, 1 John v. 3. That infants are capable of entering into covenant with God is to be inferred from the remarkable language in Gen. xvii. 14, "he," the child, "hath broken my covenant." See also Deut. xxix. 10-12. The sponsors, therefore, only bind the child, on its reception of the seal of the Christian covenant (Mark xvi. 16), to do those things which alone can render the sacrament of any saving benefit to it when it comes to years of discretion (see Col. ii. 12, 1 Pet. iii. 21). For, if we break the vows and promises made at our baptism, we necessarily forfeit the blessings assured and sealed to us therein. But the child is of course dedicated to God in baptism, in the hope of its final salvation. But that hope is vain, if the child is to grow up and to live and die impenitent and unbelieving. For, if it be saved at all, it must when come to years of discretion repent and believe, and obey the gospel of Christ. Such seems to be the plain meaning of the sponsion in our office of infant baptism*. To a few other points in this office objections have sometimes been made. I will consider them in detail. (1.) To the public administration of baptism+. But our church is not singular in this requirement. The Puritan Westminster Assembly's Direc "A very foolish objection is often made to this promise, that the sponsors engage that the child shall perform what he is unable to do. Faith, they say, is the gift of God; and therefore man cannot promise what God alone can give. It is most true that faith is the gift of God; but it is equally true that it is the exercise of man's mind. The Lord enables him to believe; man believes, that is, he exercises his thoughts upon and gives credence to God's truth and promises. Were faith so the gift of God as that man has no exercise of mind in its formation, there would be no meaning in the command to believe, and no justice in the damnation for unbelief. The truth is, such persons forget that the grace of Christ is ever present with his church, and the Holy Spirit ever knocking at the door of men's hearts, offering to remove those obstructions which hinder the exercise of faith, and to give that heavenly aid which would enable them to believe and be saved" (rev. J. Baylee, on the Catechism-"Prophetic Herald," vol. i. p. 404). "These stipulations are enjoined, to represent the nature of the act as a covenant act. .... And the use of these stipulations is to manifest the nature of the act, and show publicly to the world, and teach the child when it is old enough to understand, that an infant is admitted to baptism as a covenanting party" (rev. W. Goode, in "Christian Observer," Dec., 1849, p. 829). tory requires baptism to be administered "in the place of public worship, and in the face of the congregation, where the people may most conveniently see and hear," and to be administered only "by a minister of Christ." (2.) To the petition "that he, coming to God's "holy baptism, may receive remission of his sins by spiritual regeneration." But what objection can there be to this petition that the child may receive that work of the Holy Spirit upon the inner man, which produces "repentance toward God, and faith toward our Lord Jesus Christ"-may be so changed in heart by the Spirit of the Lord as to hereafter repent and believe the gospel? The Westminster Directory enjoins the minister to pray that God would join the inward baptism of his Spirit with the outward baptism of water; make this baptism to the infant a seal of adoption, remission of sin, regeneration, and eternal life, and all other promises of the covenant of grace," &c. 66 (3.) To the words "Doubt ye not therefore, but earnestly believe, that he will likewise favour. ably receive this present infant; that he will embrace him with the arms of his mercy; that he will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom." And in the parallel passage in the public part of the private service, "that he hath likewise favourably received this present infant.... and (as he hath promised in his holy word) will give unto him the blessing of eternal life," &c. But these words are either the language of faith and hope, and charitable confidence in God's mercy; or (as is more probable) the word "will" here means "is willing to"; for in the Athanasian Creed the word vult (i. e., is willing to) is translated "will." (4.) To the supposed violation of the rubric respecting "dipping." But by the present rubric dipping is the exception to the rule. "As" the rubric "stood before" [i. e., before the last review], "the priest was to dip, unless there was an averment or allegation of weakness;' as it stands now, he is not to dip, unless there be an averment or certifying of strength,' sufficient to endure it" (Wheatly, chap. vii. p. 344). (5.) To the sign of the cross. But the thirtieth canon, referred to at the end of the service, fully explains its meaning as having nothing to do with the effect or completeness of the sacrament of baptism, but as a mere 'ceremony and honourable badge" of dedication "to the service of him that died upon the cross." And a rubric in the private service declares that the baptism is complete without the cross, and that it is only "expedient" that the child should be brought to the churcht. * We cannot help saying that we consider this assertion untenable. The word is not vult in the Latin version of the baptismal service. And we take the opportunity of adding that we do not make ourselves responsible for all the statements and opinions of our respected correspondent.-ED. † Amid the sad disputes which have arisen about the effects of baptism, it is to be feared that in many minds the simple meaning of the words "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost" (or rather "into" (c) the name-i. e., unto the faith, service, and ac* It is often found convenient to have one particular Sun- knowledgment of-the blessed Trinity, the word signifying day in the month for public baptism, together with any holy-dependence upon, and devotedness to) has been too much days, saints'-days, or prayer-days, which may occur during the month besides. lost sight of, viz., "I dedicate thee, by the sign of water, to the service of the Triune God." The phrase which we some (6.) To the expressions in this office-the office of baptism-respecting regeneration, and the salvation of baptized infants. On a topic which has been the subject of so much controversy and such endless diversity of opinion, and which of itself would fill a separate paper, it would be useless to speak at any length. The writer will therefore merely state in a few words the view which to him seems most satisfactory*. Our baptismal service appears to be founded upon our Lord's words in John iii. 5, the apparent meaning of which may be expressed in some such a paraphrase as this: "Except a man, whether Jew or Gentile, be dedicated anew to the true God by baptismal water, and sacramentally sealed as Messiah's disciple, and also be inwardly renewed in heart and mind by the Holy Spirit, he cannot become a true subject of God's holy kingdom." "This, then, suggests a distinction between the "birth of water" and the "birth of the Spirit," which in theological language may be technically distinguished as "ecclesiastical regeneration" (or, to use Hooker's words, regeneration in the eye of the church", and in the language of the church, and, by the ministry of the church)†, and "spiritual regeneration." state of dedication to God's service, and grafted into the body of Christ's [visible] church, i. e., the Christian church*. And then thanks are to be given for "these benefits," and prayer is to be made that the child may lead the rest of his life "according to this beginning," i. e., "answerably to his Christian calling," agreeably to his dedication. And then thanks are given that "it hath pleased" God ecclesiastically (i. e., by the ministry of the church) to regenerate the child; to cause him to be "born of water" into this new state of dedication to his service, through the providential call and appointment and influences of his Holy Spirit, sending forth his ministers to baptize (Matt. xxviii. 18-20), and influencing parents to dedicate their children to God; to receive him as his own dedicated child (Deut. xiv. 1, 2) by an ecclesiastical adoption (Rom. ix. 4)+; and to incorporate him with his holy church as a visible member of the same. And then the thanksgiving contains a prayer for the future realization of the "inward and spiritual grace," of spiritual regeneration, or the "new birth unto righteousness," spoken of in the catechism (1 John ii. 29), in after lifet. Such appears to be the view in bishop Bradford's "Discourse on Baptismal and Scriptural * The 27th article states baptism to be "a sign of regeneration or new birth [i. e, the "new birth unto rightcousness" (1 John ii. 29) spoken of in the catechism], whereby, as by an instrument, they that receive baptism rightly [not invariably receive "the inward part or thing signified," but] are grafted into the church," i. e., the visible church; or as W. J. Bennett, pp. 44-50, from the writings of Cranmer we call it, "the Christian church," as has been shown by rev. and others. The opening address of our baptismal service speaks of both as needful for the child. And in the collects following we hope and we pray (as the 27th article teaches) for all the highest bles sings which the Lord can bestow to be granted to the babe, even "spiritual regeneration" and eternal life. But the gifts spoken of in the post-bap-J. tismal declaration and thanksgiving as having been actually conferred by baptism appear to refer to "ecclesiastical regeneration" only, and the language to imply simply this: "Seeing now that this child is [ecclesiastically] regenerate-regenerate by water-" born of water" into a new times meet with in scripture of baptism in "the name of the Lord Jesus" may refer to the peculiar case of the Jewish converts; while the institution of baptism, in the name of the Trinity, as recorded in Matt. xxviii. 18-20, has a direct reference to the Gentile world-"all nations." * On the much-controverted subject of baptism the Christian student will derive much valuable and solid information from "Baptism according to scripture," by rev. E. H. Hoare and Dr. M'Neile's "The Church and the Churches," chap. viii.; also from rev. G. S. Faber's "Primitive Doctrine of Regeneration". A most thorough and elaborate examination of all the church formularies-articles, prayer-book, homilies, and canons-will be found in "The Distinction between Baptismal and Spiritual Regeneration," by rev. J. W. J. Bennett. An abridgment of the same, as a little penny catechism, is also published under the same title. †Thus we read, in the seventh collect of the baptismal services: "Grant that whosoever is here-that they, being here-dedicated to thee by our office and ministry," &c. What in this paper is termed " ecclesiastical" regeneration, is by some writers termed "baptismal" and "sacramental" regeneration. It may be defined as an admission or entrance into a new state of sacramental dedication to the true God, and ecclesiastical consecration to Christ's service "by the ministry of the church" (Hooker, v. 50 1); see Whitby's Commentary on Titus iii. 5, and John iii. 3, 5,-notes. In the homily for Whit-Sunday, after an allusion to David, Matthew, Peter, and Paul, we read: "Such is the power of the Holy Ghost to regenerate men, and as it were to bring them forth anew, so that they shall be nothing like the men that they were before. Neither doth he think it sufficient inwardly to work the spiritual and new birth of man, unless he do also dwell and abide in him." And then, after a call to self-examination on this subject, it adds that "the Holy Ghost doth always declare himself by his fruitful and gracious gifts" (Pt. i. p. 410, and p. 411). † Or "to receive him" conditionally, on the gospel terms (Gal. iii. 26, 27) as his "own child by adoption," in the highest sense. For by baptism "the promises of adoption condition needs not to be expressed, being always necessarily are visibly signed and sealed" (27th article). And "the understood", as the Savoy Conference Bishops, in 1661, said of the Absolution of the Sick (See Cardwell, p. 361). " + That the words, " that he, being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man," &c., imply a petition for the future realization of the inward grace, seems apparent from these considerations: (1.) Had a past transition "from death unto life" been intended, the word" alive" would probably have been used instead of living. (2.) The collect for Easter eve speaks of us as "baptized into the death of" Christ; but prays that " by mortifying our corrupt affections," we " may be buried" with him. (See Simeon's "Horæ Homil.," vol. ii. p. 198, and Jenner, p. 23). The word "being" is often used thus in the liturgy, e. g., " that we, being defended from the fear of our enemies, may pass our time in rest and quietness." When, then, the child is spoken of as now made partaker of the death of" Christ, it must therefore mean formally and visibly and professedly so made, according to the scripture," so many of us as were baptized into Jesus Christ, were baptized into his death" (Rom. vi. 3). For, if it meant that we were inwardly and spiritually so, the petition to partake of his resurrection would be needless" (See Rom. vi. 5). In the confirmation service indeed the candidates are spoken of as regenerate "by water and [by] the Holy Ghost," and as having received "forgiveness of all their sins," i. e., as both ecclesiastically regenerate "by" the baptismal "water," and spiritually regenerate "by the Holy Ghost," and so as having received remission of their sins by spiritual regeneration." But this is after a public profession of repentance and faith. (See 1 Cor. x. 3; Rom. x. 9, 10; 1 John v. 1). The prepositions "by" and "with" have not exactly the same meaning. And to the writer it appears that the" by baptism regenerate with" the "Holy Spirit" of the baptismal services, is not equivalent to the "regenerate by water and [by] the Holy Ghost" of the confirmation service. He may be mistaken, and does not dogmatically affirm it. But still he thinks it, and therefore suggests it. Does " he enters heaven with prayer" mean "by" prayer? Regeneration" (No. 93 on the Christian Knowledge list), in bishop Hopkins' works, and in those of other eminent divines. Indeed even the nonconformist presbyterian divine, Matthew Henry, speaks of a baptismal regeneration," which, without something else," would not bring" the baptized "to heaven" ("Treatise on Baptisin," p. 131). And the eminent presbyterian, Dr. Cumming, speaks of the baptized as "numbered with the children of God" ("Baptismal Font," c. viii. p. 70), and as "entered into federal relation to God-introduced into the outward fellowship of the saints of God, constituted a member of the visible catholic church, and separated like the Nazarite from the world, and set apart for God" (c. iii. p. 28). And the Westminster Confession states that "there is in every sacrament a spiritual relation, or sacramental union between the sign and the thing signified; whence it comes to pass, that the names and effects of the one are attributed to the other" (c. 27, s. 2). occur in the public service?" The answer is, to prevent ignorant people from supposing, or the service from seeming to imply, that the sacrament was at all incomplete prior to the sign of the cross (see 30th canon); and, to discountenance the notion that a child, when privately baptized, is only "half-baptized," as some ignorant people call it. Lastly, as regards the adult office: the candidates are assumed to be, according to the serviee, persons who are "truly repenting, and coming unto" Christ "by faith ;" and the scripture saith that "whosoever believeth that Jesus is the Christ is born of God" (1 John v. 1). Why, then, it has been asked, does the service teach us to pray thus for such: "Give thy Holy Spirit to these persons, that they may be born again, and be made heirs of everlasting salvation;" and immediately after their baptism to speak of them as "being now born again, and made heirs of everlasting salvation"? The answer is this: the church as a corporate body cannot take cognizance of secret acts of grace, but must require an open evidence With respect to the statement respecting the of them; and no man is "in the eye of the church salvation of baptized infants, if we may infer from of God" regenerate without baptism, which is "God's word" that the benefits of Christ's uni-"the first apparent beginning of life" (Hooker, versal redemption are effectual to the salvation of all infants "dying before they commit actual sin," much more may we infer it of those who have been in baptism dedicated to the true God, consecrated to Christ's service, and formally consigned to the good Shepherd's care. On this see Hooker, b. v., c. 60, s. 6*. It only remains now to notice a few words in the public part of the office of private baptism, and in the office of adult baptism. In the former, we find this passage: "Who is now, by the laver of regeneration in baptism, received into the number of the children of God, and heirs of everlasting life." In the liturgy of 1549, it was, "who.... is now, by the laver of regeneration in baptism, made the child of God, and heir of everlasting life." But, in 1552 (see Keeling, p. 259), it was altered to its present form, the reformers having probably remembered that "they are not Israel, which are of Israel" (Rom. ix. 6. Compare 1 John ii. 19). And, in its present form, it is not stronger than Dr. Cumming's language, that the baptized are "numbered with the children of God," &c. (Baptismal Font, c. viii. p. 70). The words in the previous rubric, "receive him as one of the flock of true Christian people," must of course be interpreted in the same way. Again: why, it is asked "do we find in this service the addition of the words, by baptism,' 'is now by baptism regenerate,' which do not The bishop of St. Asaph reminds us that the original object of this rubric was "to prevent people from esteeming baptism incomplete without" confirmation, and that the proposition "must be proved by reasoning on the analogy of God's dispensations, and not from any one or more texts of scripture, adduced directly in its confirmation" ("History of the Church of England," s. 671, p. 494, note). It is a remarkable fact, and one which ought to suggest a lesson of moderation to angry controversialists, that the words in this rubric," which are baptized," were omitted in that copy of the prayer-book which received the sanction of convocation; and that sir Cyril Wyche, having observed it, told the lord chancellor Hyde, "who supplied it with his own hand" privately, "after" the book "had passed the two houses" of convocation (Lathbury's "History of Convocation," c. x. p. 249, on the authority of Kennet's Register, 643). b. v., c. 60, s. 3). Moreover, assuming the candidates to be "born of God," we may yet pray for the Holy Spirit to enable them to make truly a good confession (1 Cor. x. 3 Rom. x. 9, 10); to entitle them to baptism, that so they may be "ecclesiastically" born again "of" the baptismal "water," and be formally and visibly and professedly made heirs of everlasting salvation; may receive the visible signing and sealing of the promises of salvation (see Mark xvi. 16). And, of course, after baptism, these benefits are spoken of as actually received*. And here it is believed that the objections to the baptismal services of our church terminate. Weekly Almanac. "The sabbath was made for man, and not man for the salhath."-MATT. ii. 27. O HEAVENLY Father, we beseech thee, pour upon us thine Holy Spirit, and make us in our hearts clearly to see and most stedfastly to believe given unto us by thine own Son, our Saviour thine infinite gracious goodness, showed and Jesus Christ. And, with this belief, make us to put all our confidence and hope of salvation in Redeemer and Saviour. Hear us, our heavenly him whom thou hast appointed to be our only Father, for the same our Lord Jesus Christ's sake. Amen (Abp. Cranmer). It may perhaps be thought by some that the words of the second collect in this service are opposed to this view, Grant "that they, coming to thy holy baptism, may receive remission of their sins by spiritual regeneration." But these words appear to merely ask that, whether "spiritual regeneration" take place before, or then, or subsequently, baptism may, according to the conditional promise (Acts ii. 38, xxii. 16, and 27th article), convey the grace and assurance of "remission of sins." The only other point of objection to this service is the requirement of notice of baptisms to the bishop, as apparently infringing the rights of presbyters. But the notice is manifestly to be given rather by the friends of the candidates than by the presbyter. And it is to be given to the bishop, "or whom he shall appoint for that purpose," which may mean the pastor of the parish. MARCHA 28. Fifth S. in Lent THE CHURCH OF ENGLAND MAGAZINE, MORN, LESSONS. EVEN. LESSONS. THE RESURRECTION OF THE DEAD: John xvi. 29. Monday 30. Tuesday 31. Wednesday 1 John xviii. 1 Sam. i. 1 Sam. v. {John xxi. Ruth iv. Philem. 1 Sam. ii. 1 Sam. iv. 1 Sam. viii. Heb. iv. "I fear some will ask, 'Is the sabbath to be a the day of gloom and weariness? If it be so, fault is not in the sabbath, but in yourselves. Those who know and love God are glad of this remission of labour and social pleasure, because it gives them more perfect liberty of communion with God. And this is the very promise of the sabbath, if thou keep it as holy of the Lord, honourable, and shalt honour him, not doing thine own ways'; for then, adds the prophet, 'thou shalt delight thyself in the Lord, for the mouth of the Lord hath spoken it.' But, if you are strangers to God, the fault is there; it is not in the sabbath. Heaven itself, which is an eternal sabbath, would be a weariness to you. Do not question the sabbath, do not argue on worldly principles. Go and pray to God for that change of heart which is essential, not only to your sabbath enjoyment, but to your happiness here and hereafter. Meantime do not rebel against the sabbath, but thank your heavenly Father, who ties your hands and limbs, your lips and eyes, on that day, in order that, kept awhile from the toys which distract your heart from him, you may listen to his voice, may repent and arise as the prodigal, and go to him, as henceforth to be the source of your happiness. Then the sabbath will be a precious day to you. For in its holy ordinances you will strive to realize, and sometimes will realize, the general assembly and church of the first-born. In your privacy you will hail the extra hours of communion with God, unbroken by distracting calls. In your family you will witness with pleasure the rest given to each, and improve it for special instruction and holy intercourse. In your walk you will rejoice in him who made all things, and rested on the sabbath-day that he had made. In a word, succeeding sabbaths here, as they bring you nearer, so will they find and make you fitter for that sabbath above; that rest which remaineth for the people of God; that day which Jesus, coming in his glory, shall introduce, which is the one great end for which we are made, and for which we live the great and sure hope of the Christian" (Rev. C. Childers. Sermons, preached at Nice, 1851). BY THE REV. THOMAS WILLIAM THOMPSON, B.A. Incumbent of New Buckenham, Norfolk. "O that my words were now written! O that they 66 A fire fell and stole his oxen and his asses. from heaven, and burned up his sheep and servants, and consumed them. The Chaldeans approached in bands, carried away his camels, and slew their attendants with the sword. The stormy winds made common cause against him. They overturned the house in which his children were holding festival, and destroyed the lives of those who were as dear to him as his own soul, and the only earthly objects of his hopes. It was a bright and happy morning by which the day was ushered in; but it closed in a darkness which was thick and might be felt. We wonder not that calamities so crushing should lead to strong indications of his grief-that he should rise, rend his mantle, and shave his head; but we cannot admire sufficiently his recovery of self-possession, or rather his subduing of nature unto grace, when, prostrate on the ground, he worshipped Almighty | God, finishing with those well known words: "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord." These, however, were not the full measure of his sorrows. He was stripped of his possessions, and bereaved of those near and dear to him; and now his own loins also were to be laden with trouble, and his bones filled with the loathsomeness of disease: "he was smitten with sore boils from the sole of his foot unto his crown." There are few descriptions so natural and so expressive as that of his friends' visit to him in his sickness : "When they lifted their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him; for they saw that his grief was very great." Long time was he compelled to say, "There is no sound part in my body;" and his case soon was embittered more by the withdrawal of all sympathy: he had to look for comforters, and there were none. The wife of his bosom urged him to a course which would have rendered his sufferings perpetual; and they, who should have been to him oil and wine, only inflamed his wounded spirit. It is to be lamented that, in the sharpness and aggravation of his miseries, he should have lost any of that calm submission which at first distinguished him; that he should have grown 66 weary of correction," and have forgotten his high resolve: "Though he slay me, yet will I trust in him." Thick and black were the clouds which at length enveloped him; and despairing was his complaint: "He hath destroyed me on every side, and I am gone; and my hope hath he removed like a tree." But suddenly a burst of sunshine converted his darkness into day: his afflictions, which had been so crushing and so long, seemed "light, and but for a moment," in comparison with the exceeding weight of glory he expected to be revealed: his body, weakened, dishonoured, and corrupt, he beheld bursting from the tomb, powerful, glorious, and immortal: touching all his past complaints, he desired that they might be as inscriptions on the sands, or as letters traced upon the water, soon to disappear; but, O that the words he has now to utter were written," were printed in a book," were written with an iron in lead," "were graven in a rock for ever": "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and, though after my skin worms de 66 stroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me." These words will afford us matter for consideration under a three-fold division-the certainty of a resurrection, its nature, and our duty with respect to it. May that Holy Spirit, who lighted the blessed hope in the patriarch's soul, make it burn more brightly in our own, to our great comfort; for the sake of him who said, "I am the resurrection and the life." I. The blessedness of a resurrection is a matter of which we express constantly "a sure and certain hope." We have witnesses to its credibility before we open the book of God. It is prophesied on the page of nature: we have the image of the body's rising in the changes of the seasons, and in the productious of the soil. Cast your eye backward a week or two, and view the face of things around. Your gardens were devoid of flowers. The trees of the wood were destitute of leaves; and their great naked limbs, stretching into the air, gave them the likeness of ghastly skeletons. All about said, "It is the death of nature: its beauty and its life have taken their departure." During winter's dreary days we were reminded ever of death. But the breath of spring has breathed upon our gardens and our groves: life is appearing where all seemed dead before: the flowers of promise are coming up, and the skeleton trees are being arrayed in rich foliage. Have we not seen a death of nature, and are we not witnessing a resurrection? And who cannot see in this a confirmation of the truth we preach? The heathen meditated on trees and flowers, and mourned that man could not share in their revival; but holy Job regarded their restoration as the earnest of his own. He saw the fallen tree; he considered it well; he looked upon it, and received instruction. "There is hope of a tree, if it be cut down that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground, yet through the scent of water it will bud, and bring forth boughs like a plant :" "So man lieth down, and riseth not:" "Till the heavens be no more, he shall not awake, nor be raised out of his sleep :" "All the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: thou wilt have a desire unto the work of thy hands." Thus, the tree cut down will sprout again when the appointed time arrives; and man, levelled by the stroke of death, shall be the tenant of the tomb, until "all that are in the |