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to the back of it; and, if he be an heir of glorious

eternity, he sees more in "the backside of the desert," than he ever saw in its front.

When the Burning Bush of Holy Scripture, and the burning bush of a man's life meet together, thenceforward he is a seer of the invisible, and his life transcends the world. He becomes a MountHoreb man, he makes excursions into eternity, hẻ talks with God. The fiery Bush is for man, and yet he stands in awe before the Bush. It is his own, high, august life, that he stands in awe of It may open upon him suddenly, but he cannot suddenly get used to it. The day will come, when even in Heaven, which is God's Bush-full of glory in the highest, he will feel like a child at home. For the Lord of Glory will change him from glory to glory, until perfect congeniality is brought about between him and the Eternal Glory.

V. The process by which this is brought about may sometimes make you afraid :-the fiery trial, namely, which is to try you; and death, which is to kill you. But if by faith you can look, not on the trial, nor on death, but on God, Who is in them, courage will take the place of fear. The Bush may be ugly; but hear the voice out of the midst of the Bush: It is I, be not afraid."


it your own change, your own death, that you dread? You, poor timid Bush, though you be killed, you shall not be consumed. It is the way

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to Paradise. Have faith in God," fall asleep in the arms of Jesus; and, after death has killed you, you will only find yourself a more beautiful Bush, capable of carrying a great deal more of the Fire of the Divine Glory. Now, the Bush prevails over the glory then, the glory will prevail over the Bush.

It is not the will of God to bring upon you the flood of His glory, to consume you, nor even to terrify you. He will bring upon you from time to time, as much as you can bear. He could easily overpower you with His glory, but He will not. He will purify you therewith, strengthen and comfort you therewith, and as you can bear more, He will give you more and more. The degree of glory which an angel can carry, would wither and consume a man. And the glory in which one angel finds his rest and heaven, would oppress and confound another. God fills each creature with as much glory as he can enjoy. It is with the creatures of God, much the same as with the vegetable kingdom and the sun.

The grass, the flowers, the trees, grow and thrive, and become glorious under a certain degree of the sun's glory; but too high a

degree of the same, would consume the whole vegetable world. Moses could bear more of God than any other Israelite. But an angel's glory would have consumed Moses. And perhaps a Seraph's glory would consume an angel.

VI. The universe, which is the House of God, and therefore a House-full of fiery Energy, must be arranged according to perfect order, and every thing in it be subject to a wonderful law of measure. Perhaps an insight into this profound law, led Pythagoras to affirm, that the doctrine of numbers involved all wisdom.

Thy Heavens, and Thy earth, and all Thy works, praise Thee, O God; but each according to its sphere of nearness to Thee, or remoteness from Thee. According to Thy glory in each sphere, such is Thy praise, and according to Thy praise, is the joy of Thy creatures.

VII.-Behold, and wonder with great admiration, that though God is not to be confounded with the creature, nor the creature with God, yet God is very near to the creature, and the creature very

near to God.

Very near.

Nothing so near. He

is near to those who are farthest from Him. And,

in another sense, He is far from those who are

nearest to Him. In His Humility, Meekness and Love, God makes Himself one with His creatures. And yet there remains, and must remain, for ever, a great gulf between Him and His highest creatures. The greatest nearness is a nearness that convinces the creature of an infinite distance. Nearness, instead of being detrimental to the spirit of worship, or the awe of worship, increaseth it. Therefore, if to eternity, our progress is to be nearer to God, and nearer still, we want no other proof that our self-abasement will deepen, and with our selfabasement, our adoration of God.

VIII.-Night, solitude, silence, sickness;why have these a peculiar solemnity for man? Because under these circumstances the slumbering instinct, which the soul has of invisible and eternal things, awakes, and awes him with the impression of unseen company,-as though something, which does not appear, were ready to appear,-as though in a moment the hidden world might disclose itself. Man is related to something that he has never seen, cannot see, to something indeed that refuses to be defined. Hence his hours of reverie, hence too his passion for fiction and romance. The actual is not enough for him; it is too tame. Even children show more interest in ghost-stories,

which chill their blood and terrify them, than in any thing which you can present to their senses. The fact is, the world and all that it contains, leave the soul unexplained to herself. Though she is here, and though the endless series of sights and sounds and occupations, is strangely calculated to bury her in self-forgetfulness, there yet abides with her a certain vague, ineffaceable impression, that she belongs to altogether another sphere, and is destined to inherit it. The old Bible-narratives and Bible-visions are more homogeneous with the soul, than all the world-wonders of our century. And wherefore ?-Just because those narratives represent God and man in close connection; and in those visions, still, awful eternity seems to open upon us.

IX.-The apparent man is a house of concealment for the very man. Nature is a house of concealment for God. We carry on our operations by our bodies, but all the while, we ourselves remain in secret. God works before our eyes, exposes to us His work, and hides Himself. God is Light, but the light which we see, is the thick darkness which hides Him. So hidden is He by the outer principle in which He works, that His creatures have even asked whether His work is not its own

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