the last trump." "This corruptible must put on incorruption, and this mortal, immortality." The sign, the pledge, the assurance of all is, that the Lord is risen. Believers are members of a mystical body, of which he is head. Because he lives, they shall live also. He can no more permit the gates of hell to prevail over them, to keep them in death, than he would allow them to prevail over him. When he rose, as when he died and was buried, it was in his federal relation as a surety and representative of his people. In him the believer rose also. Our graves were opened when the stone was rolled from his sepulcher. Our victory over death was secured when he burst its bands and came forth free. Beautifully is the argument-from his resurrection to ours-delivered in St. Paul's allusion to the presentation of the sheaf of the first ripe wheat in the temple. "Now is Christ risen from the dead, and become the first-fruits of them that slept." The Jews were prohibited the gathering of the harvest, until the first-fruits were offered to God as an acknowledgment of his goodness in the products of the ground. Till then, the harvest was regarded as unholy-unconsecrated. The great proprietor had not received his tribute. That done, all was considered as acknowledged to be his own, and was received by the people as from him, and the harvest, so consecrated, was secure to be reaped and gathered. Vast is the harvest of the dead, lying ungathered. The people. of God of all generations, in the graves of earth and sea, under all skies, dust on dust, an immense community, precious beyond thought to him who died for them; what a field from which the angels may gather for the garner of heaven! It is all ready, only waiting "the voice of the archangel and the trump of God," that the work may begin; for the first-fruits have been already presented. Jesus, "the first-begotten from the dead," hath passed within the vail, and now appears in the presence of God for us. Thus the whole harvest of the dead in Christ is consecrated and pledged. It must be gathered, for the Lord is its owner. O, glorious day, when the trump of God sounding from heaven shall give the signal, and, "in a moment, in the twinkling of an eye," the dead in Christ shall all come forth! O, that jubilee, that year of all years, and end of all times, for which all cycles and dispensations have been preparing; when every bondsman of the Lord's household now in the captivity of death, shall go free, and all debts of God's people to this law shall be finally canceled, and all the true Israel, from their wide dispersions, and separations, and bondage, shall go home, returning "to Sion with songs and everlasting joy on their heads;" when loved ones shall meet again to be no more divided, and the great family, the vast communion, the universal brotherhood of Christ, shall meet in their heavenly Jerusalem, to keep their feast of redemption and blessedness for evermore; every trace of the curse and the death abolished; every risen saint beholding in each brother the likeness of the glory of his Lord! That will be a "holy convocation unto God," indeed. How will they crowd the bat

tlements of Sion, to look down upon the deserted graves, and the whole vanquished and ruined dominion of death, whence they have been ransomed! How will they fill that holy city with their praises, as they cry with one voice, "Thanks be to God which giveth us the victory through our Lord Jesus Christ." Then will it be said, as never before it could be said, "The Lord is risen indeed"-risen in his mystical body, the church; for which, in his natural body, he died and rose again. Then his work is done-redemption is complete; the fullness of his glory, as the Saviour of sinners, is consummated, and the year of his redeemed is O, may our eyes see that endless year! May our feet stand in thy gates, O Jerusalem; to have part with them that shall keep that feast!

come.

Brethren, what shall we do that we may rise to that resurrection of life, and belong to that blessed company? I have time but for one brief answer, "Seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth." Make Christ your heart's treasure and hope, and he will make you, and keep you as his own dear treasure; and at last will receive you unto himself, as the crown-jewels of his kingdom.

DISCOURSE XXXIII.

FRANCIS WAYLAND, D.D., LL.D.

TE venerable ex-President of Brown University was born in the city of New York March 11, 1796. When he was eleven years of age, his father removed to Poughkeepsie, where he prepared for entrance to college, under the care of Rev. Daniel H. Barnes. In 1811 he entered Union College, nearly two years in advance, ind graduated in 1813. He studied medicine for three years, and then relinquished this profession for the ministry. In 1816 he entered the Theological Seminar of Andover. In 1817 he was appointed tutor in Union College; and, in 1821, hewas called to the pastorate of the First Baptist church, in Boston. He returned o Union College, as a professor, in 1826. During the same year he was elected Pesident of Brown University, Rhode Island, which office he filled with distinguished honor until the year 1855, when, feeling the weight of years, he resigned, to find relief from so grave responsibilities, and perfect for publication several wors upon which it is understood he has for some time been engaged. During the period of his official services, Manning Hall and Rhode Island College were added t the University buildings, the library became one of the most valuable collection of boks on the continent, and the resources and general efficiency of the University wee increased fourfold.

Dr. Waylancis well known as an author. His principal literary reputation rests upon his "Elenents of Moral Science," "Elements of Political Economy," and "Elements of htellectual Philosophy," which are used as text-books in many schools and collges. Besides these, he has published a volume of sermons; "Thoughts on theCollegiate System of the United States;" "Limitation of Human Responsibility" and "Notes on Baptist Principles and Practices." He also prepared the memo of the late Dr. Judson, in two volumes.

The personal apearance of Dr. Wayland is stately and majestic, well befitting the noble intebct within. The whole aspect of the man is such as would arrest attention in theargest assembly. He is, in stature, a little above the medium height, square built, a massive. His head has been spoken of as one which a sculptor might have taen as a model for Jupiter; and the dark piercing eyes gleam out from beneatì bushy black brows, which in their turn are surmounted by a broad forehead, ovetopped by iron-gray hair.

Few men have exerte a more important influence upon the educational interests of the country tha Dr. Wayland, both by his writings, and his professional career. At the same ime, he has never lost sight of his office as a Christian minister. He has almost cortantly kept up the habit of preaching, and in private intercourse as well, the steadist aim has been to make men good as well as great. He is now acting as temporarypastor of the First Baptist church, Providence.

The writings of Dr. Wayland are, in respect of style, models of pure, crystalline, Anglo-Saxon simplicity. Some of their peculiarities are brought out in the following contrast, or parallel, between himself and Dr. Williams* "The style of the two is as widely diverse as their modes of thinking. That of Dr. Wayland has the advantage in perspicuity, simplicity, and classical finish and elegance; that of Dr. Williams excels in the abundance with which it pours forth beautiful though: and imagery, careless of graces, and yet perpetually snatching graces beyond the reach of art. A page of Dr. Wayland is an English landscape, chastened by tasteful cultivation, into severe beauty and regulated fertility; a page of Dr. Williams is an American forest-a wilderness of untamed magnificence and beauty. Dr. Wayland reminds us of a Grecian temple, wrought of the most precious materials into the most perfect symmetry and proportion; Dr. Williams, of a Gothic cathedral, gorgeous in its manifold decorations, resounding with organ melodies, and clustering with the solemn associations of the Middle Ages."

The discourse here introduced has long been regarded as one of the American religious classics. It was delivered before the Boston Baptist Foreign Mission Society, October 26, 1823; and has been since printed in a great variety of forms. As any representation of American pulpit eloquence would be incomplete without it, no apology is required for its appearance in this work.

THE MORAL DIGNITY OF MISSIONS.

"The field is the world."-MATTHEW, Xiii. 38.

PHILOSOPHERS have speculated much concerning a process of sensation, which has commonly been denominated the emotion of sublimity. Aware that, like any other simple feeling, it must be incapable of defini tion, they have seldom attempted to define it; but, content with remarking the occasions on which it is excited, have told us that it arises, in general, from the contemplation of whatever is vast in nature, splendid in intellect, or lofty in morals. Or, to express the sane idea somewhat varied, in the language of a critic of antiquity, "That alone is truly sublime, of which the conception is vast, the effect rresistible, and the remembrance scarcely, if ever, to be erased."

But although philosophers alone have written abut this emotion, they are far from being the only men who have felt it. The untutored peasant, when he has seen the autumnal tempest colle ting between the hills, and, as it advanced, enveloping in misty obscvity village and hamlet, forest and meadow, has tasted the sublime in all ts reality; and while the thunder has rolled and the lightning flashed arcand him, has exulted in the view of nature moving forth in her majesty. The untaught sailor boy,

* See article in "Christian Review," vol. xv., by Dr. A. C. Kendrick.

listlessly hearkening to the idle ripple of the midnight wave, when, on a sudden, he has thought upon the unfathomable abyss beneath him, and the wide waste of waters around him, and the infinite expanse above him, has enjoyed, to the full, the emotion of sublimity, while his inmost soul has trembled at the vastness of its own conceptions. But why need I multiply illustrations from nature? Who does not recollect the emotions he has felt while surveying aught in the material world of terror or of vastness?

And this sensation is not produced by grandeur in material objects alone. It is also excited on most of those occasions in which we see man tasking to the uttermost the energies of his intellectual or moral nature. Through the long lapse of centuries, who, without emotion, has read of LEONIDAS and his three hundred, throwing themselves as a barrier before the myriads of Xerxes, and contending unto death for the liberties of Greece?

But we need not turn to classic story to find all that is great in human action; we find it in our own times, and in the history of our own country. [Examples of Washington and others, are here given. The clements of a sublime enterprise-vastness of conception, arduousness of execution, simplicity and efficiency of means-are stated; and surprise is expressed, that men are not awake to the sublime in the scheme of human redemption.-ED.] Perhaps it may tend somewhat to arouse the apathy of the one party, as well as to moderate the contempt of the other, if we can show that this very missionary cause combines within itself the elements of all that is sublime in human purpose, nay, combines them in a loftier perfection than any other enterprise which was ever linked with the destinies of man. To show this will be our design; and in prosecuting it, we shall direct your attention to the grandeur of the object; the arduousness of its execution; and the nature of the means on which we rely for success.

I. THE GRANDEUR OF THE OBJECT.

In the most enlarged sense of terms, the field is the world. Our design is radically to affect the temporal and eternal interests of the whole race of man. We have surveyed this field statistically, and find, that of the eight hundred millions who inhabit our globe, but two hundred millions have any knowledge of the religion of Jesus Christ. Of these, we are willing to allow that but one half are his real disciples, and that therefore are there seven of the eight millions to whom the gospel must be sent.

We have surveyed this field geographically. We have looked upon our own continent, and have seen that, with the exception of a narrow strip of thinly-settled country, from the gulf of St. Lawrence to the mouth of the Mississippi, the whole of this new world lieth in wickedness. Hordes of ruthless savages roam the wilderness of the West, and