In endeavouring to solve this question, I remark that our perfection consists in the gratification of every part of our many-sided nature. Thus, for instance, enjoyment might be derived through our senses, though the intellect was comparatively weak, and our moral being depraved; or from the exercise of our intellectual or spiritual nature, while the body suffered from pain or delight might be poured through all those channels, but yet if we were doomed to be solitary beings, without any companion or friend with whom to communicate or share our gladness, or were prevented from expressing our thoughts and desires by action, the result in either of these supposed cases would not be perfect happiness. But, on the other hand, if we can imagine a man with his whole nature in a state of perfect health, each portion demanding and obtaining its appropriate nourishment, and with all his powers beautifully balanced and in perfect. harmony with the plan of God, "according to the effectual working of the measure in every part,"-the senses ministering to the most refined tastes,-the intellect full of light in the apprehension of truth, and strong in its discovery, the moral being possessing perfect holiness and unerring subjection to the will of God, the love of society able to rest upon fitting objects, and to find a full return for its sympathies in suitable companionships, while ample scope was afforded for activity by congenial labour;-then would such a state be perfection or fulness of joy in God's presence here below. I do not, of course, allege that every part of our being has the same capacity to afford

G

us joy, or that the flood can pour itself into the soul with the same fulness through each of these channels, as if, for instance, we depended in the same degree for enjoyment upon our sentient as we do upon our intellectual or moral nature. All I mean to assert is, that whatever proportion may come through each, God has so made us, that perfect joy is derived only through all. Such is man's actual constitution as he came from the hands of his Maker; and such would have been his happiness had he remained unfallen. Placed, as Adam was, in a material world so rich in sources of physical happiness, with an intellect capable of unlocking the countless treasures of science,—with a nature pure and spotless, delighting in the excellent God,-with society begun with woman as a helpmeet for him, and with the active labour required "to dress and keep" his earthly paradise, he possessed, in such perfect adaptations, a heaven upon earth. And had perfect man been translated to another region, we cannot conceive his joy thereby to become essentially different in kind, though different in degree, supposing him to remain the same being, and to possess the same human nature. Now, man's fall has not altered this principle. Sin is a perversion of human nature, not its annihilation; a disorder of its powers, not their destruction. Nor is restoration by Jesus Christ the gift of a different constitution, as if He made us something else than human beings, but the renovation of the old constitution after its original type. It is making the "old man," diseased, bent down, paralysed, deaf, blind,

the "new man," with frame erect, limbs strong, eyes and ears open, and all his powers fresh and vigorous for immortality; and, therefore, that which would constitute the happiness of man were he perfect on earth, will be his happiness, though in a higher degree, when he is made perfect in heaven. This supposition, I repeat, only assumes the fact that we shall be the same persons for ever; that human nature will never cease to be human nature, or be changed into a different species of existence, no more than Jesus Christ, the Head of His Church, will ever cease to be what He is "the man Christ Jesus," with a human body and a human soul, “the same yesterday, to-day, and for ever."

There is another way in which I might describe the nature of our future life, although I shall base my remarks on the principles now stated. We must admit that the perfection of our being is fellowship with God the Father in the possession of that spirit of sonship which was revealed in Jesus Christ the Son of God and the Son of man. This, and this alone, must insure fellowship with Him in His character and joy. We shall consequently rejoice in all that He rejoices in-as far as this is possible for creatures. Thus, if He rejoices in the glory of His own Being, as Father, Son, and Spirit, so shall we; if He rejoices in all His works, so shall we; if He rejoices in what He does, in what He knows, in what He purposes, so shall we; if He rejoices in the communion of holy and happy men and angels, so shall we. In one word, if "our chief end is to glorify God," when that end is ful

filled, we shall "enjoy Him for ever." And this was our Saviour's prayer when He said, "The glory Thou hast given me I have given them, that we may be

one!"

But as those two lines of thought would lead practically to the same conclusion, it seems to me that the nature of our future life will be best understood by most of my readers if I endeavour to shew "what we shall be," according to the arrangement already proposed.

Let us, then, meditate on the glorious supply which God has provided for filling up every part of this our complex nature in heaven.

I.

OUR PHYSICAL LIFE IN HEAVEN.

Speaking of the materialism of heaven, Dr Chalmers truly says:"The common imagination that many have of paradise on the other side of death, is that of a lofty, aerial region where the inmates float on ether, or are mysteriously suspended upon nothing; where all the warm and felt accompaniments which give such an expression of strength, and life, and colour to our present habitation, are attenuated into a sort of spiritual element, that is meagre, and imperceptible, and wholly uninviting to the eye of mortals here below; where every vestige of materialism is done away with, and nothing left but certain unearthly scenes that have no power of allurement, and certain unearthly ecstasies with which it is impossible to sympathise." The

sensitiveness with which many thus shrink from almost alluding to the physical element of enjoyment. in heaven, because it is unworthy to be compared with the spiritual glory that is to be revealed, arises, not doubt, from the half suspicion that there is some necessary connexion between materialism and sin; thus forgetting that the body, and the outward world which ministers to it, are God's handiworks as well as the soul; and that it is He himself who has adjusted their relative workings. And surely it is quite unnecessary to remind you at any length how exquisitely God has fashioned our physical frame, as the medium of communication with the outer material world. The nostrils inhale the sweet perfumes which scent the breezy air, and rise as incense from the flowers that cover the earth. By the eye the soul perceives the glories of the summer sky, and searches for its midnight stars; recognises splendour of colour, and beauty of form; gazes on the outspread landscape of fertile. field and hoary mountain, of stream, forest, ocean, and island; and contemplates that world of profounder interest still, the human countenance, of beloved parent, child, or friend, strong with the power of elevated thought, sublime with the grandeur of moral character, or bright with all the sunshine of winning emotion. The ear, too, is the magic instrument which conveys to the soul all the varied harmonies of sound, from the choirs of spring, and the other innumerable minstrelsies of nature, as well as from the higher art of man, that soothe, elevate, and solemnise. It is true, indeed, that there are grosser appetites of the