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"So then, whatever may be the means, or whatever the more immediate end of any kind of art, all of it that is good agrees in this, that it is the expression of one soul talking to another, and is precious according to the greatness of the soul that utters it.". Vol. III., p. 207.

But taking this thought into our schemes of modern utilitarianism for a practical rule, would be almost, if not quite, as impracticable as to attempt to bring our politicians to the standard of "do unto others as you would others should do unto you." See how our idol of a "division of labor" tumbles like Dagon to the floor under its stroke:

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"We have much studied and much perfected, of late, the great civilized invention of the division of labor; only we give it a false name. It is not, truly speaking, the labor that is divided; but the men:- divided into mere segments of men - broken into small fragments and crumbs of life; so that all the little piece of intelligence that is left in a man is not enough to make a pin, or a nail, but exhausts itself in making the point of a pin, or the head of a nail. Now it is a good and desirable thing, truly, to make many pins in a day; but if we could only see with what crystal sand their points were polished sand of human soul, much to be magnified before it can be discerned for what it is—we should think that there might be some loss in it also. And the great cry that rises from all our manufacturing cities, louder than their furnace blast, is all in very deed for this — that we manufacture everything there except men; we blanch cotton, and strengthen steel, and refine sugar, and shape pottery; but to brighten, to strengthen, to refine, or to form a single living spirit, never enters into our estimate of advantages. And all the evil to which that cry is urging our myriads can be met only in one way; not by teaching nor preaching, for to teach them is but to show them their misery, and to preach to them, if we do nothing more than preach, is to mock at it. It can be met only by a right understanding, on the part of all classes, of what kinds of labor are good for men, raising them, and making them happy; by a determined sacrifice of such convenience, or beauty, or cheapness as is to be got only by the degradation of the workman; and by equally determined demand for the products and results of healthy and ennobling labor."- Vol. II., pp. 182, 183.

It will be more easy to say that this is Utopian than to prove that it is not in keeping with the evangelic "good-will to men." Most deplorable fruits have already been gathered

from the many branches of the tree of the knowledge of evil more than of good which the spirit of gain has nourished among us like a Hindu banyan. It is useless to portray, however faithfully, our general demoralizations, except with a direct purpose of reformation. The temper of our author is neither sardonic nor peevish, but sad and sympathizing in his severest dealing with this huge and terrible dereliction. We must give one more of his prophet-like pages :

"That is to say, the civilized world is at this moment, collectively, just as Pagan as it was in the second century; a small body of believers being now, as they were then, representative of the Church of Christ in the midst of the faithless; but there is just this difference, and this very fatal one, between the second and nineteenth centuries, that the Pagans are nominally and fashionably Christians, and that there is every conceivable variety and shade of belief between the two; so that not only is it most difficult theoretically to mark the point where hesitating trust and failing practice change into definite infidelity, but it has become a point of politeness not to inquire too deeply into our neighbor's religious opinions; and, so that no one be offended by violent breach of external forms, to waive any close examination into the tenets of faith. The fact is, we distrust each other and ourselves so much, that we dare not press this matter; we know that if, on any occasion of general intercourse, we turn to our next neighbor, and put to him some searching or testing question, we shall, in nine cases out of ten, discover him to be only a Christian in his own way, and as far as he thinks proper, and that he doubts of many things which we ourselves do not believe strongly enough to hear doubted without danger. What is in reality cowardice and faithlessness, we call charity; and consider it the part of benevolence sometimes to forgive men's evil practice for the sake of their accurate faith, and sometimes to forgive their confessed heresy for the sake of their admirable practice. And under this shelter of charity, humility, and faint-heartedness, the world, unquestioned by others or by itself, mingles with and overwhelms the small body of Christians, legislates for them, moralizes for them, reasons for them; and, though itself of course greatly and beneficently influenced by the association, and held much in check by its pretence of Christianity, yet undermines, in nearly the same degree, the sincerity and practical power of Christianity itself, until at last, in the very institutions of which the administration may be considered as the principal test of the genuineness of national religion, those devoted to education, the Pagan system is completely triumphant; and the

entire body of the so-called Christian world has established a system of instruction for its youth, wherein neither the history of Christ's church nor the language of God's law, is considered a study of the smallest importance; wherein, of all subjects of human inquiry, his own religion is the one in which a youth's ignorance is most easily forgiven; and in which it is held a light matter that he should be daily guilty of lying, of debauchery, or of blasphemy, so only that he write Latin verses accurately, and with speed. I believe that in a few years more we shall wake from all these errors in astonishment, as from evil dreams; having been preserved, in the midst of their madness, by those hidden roots of active and earnest Christianity which God's grace has bound in the English nation with iron and brass."- - Vol. III., pp. 119–121.

These topics of the wrong industrial occupation of the laboring classes, and of the false education and enfeebled faith of all classes-go to the innermost heart of the problem of national prosperity. Many things must be strangely out of joint when Christian populations fall on such miserable times and fortunes as they are now mostly suffering. In these treatises, such questions are only episodical themes of remark, yet the episode often seems to be the main matter in hand. Our readers will have seen, that, in the papers upon this author which we here finish, our design has not chiefly been to present a series of "elegant extracts;" else we should have studded our circlet with other handfuls of many-sided, many-hued brilliants that might readily be gathered. We have rather sought to give him a voice in the great debate of truth and error, good and evil, right and wrong, spiritual beauty and deformity, which is demanding so wide and various a hearing. It is well, that, in an argument like this, one of the richest, most princely intellects of this century should have taken so thoughtfully and enthusiastically the affirmative; that a writer, whose books will live in the current literature of generations to come, has shown himself so intelligent a philanthropist, and so fearless a believer of the Gospel.

ARTICLE IV.

THE RESURRECTION OF THE DEAD, AND FROM THE DEAD.

It may have been noticed, in reading our Common Version, that the New Testament writers, in alluding to the doctrine of the Resurrection, call it sometimes the resurrection of the dead, and sometimes the resurrection from the dead; but it seems to have escaped notice that this distinction of language is founded on a corresponding distinction in the original, and is of real significance. To point out this distinction, to estimate its value, and to show its connection with the commonly received doctrine of the Resurrection, is the object of this article.

Whenever allusion is made in scripture to the resurrection of all men, without any reference to character, it is called simply the resurrection, or, the resurrection of the dead. Thus when Paul preached at Athens, the Epicurean and Stoic philosophers said, "He seemeth to be a setter forth of strange gods: because he preached unto them Jesus and the resurrection.” Acts xvii. 18. See also verse 32, and xxiii. 6, 8, and Heb. vi. 2. The Greek word here translated resurrection is ἀνάστασις.

But whenever the resurrection of Christ and of his saints is expressly referred to, an additional word, a preposition, is employed. It is not simply ἀνάστασις, οι, ἀνάστασις νεκρῶν, but ἀνάστασις ἐκ τῶν νεκρῶν, and in one case, Phil. iii. 11, ἐξανάστασις Tŵv vekρŵv; and in all cases, excepting the last, is rendered, very properly, the resurrection from the dead. In this case the translators seem to have overlooked the force of the preposition. in composition. The same particle is employed also in quite a number of passages in connection with the verb; as when it is said, 1 Cor. xv. 20, "But now is Christ risen from the dead," &c. The ek evidently denotes, not merely the future separation of the righteous and the wicked, which, as we suppose all evangelical Christians believe, will begin at the second coming of Christ and the resurrection; but it denotes also that the resurrection of Christ, and of his followers, differs in kind from that of the wicked.

This expression, "resurrection from the dead," has a deep moral significance, exactly corresponding with a passage in Galatians vi. 7, 8, "For whatsoever a man soweth that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption: but he that soweth to the spirit shall of the spirit reap life everlasting." The resurrection of the wicked is a resurrection of the dead in the moral sense of that word— the dead in trespasses and sins; a resurrection in corruption and of corruption; of which the only fit emblem on earth can be found in the putridity of the charnel house. It is an eternal triumph of the loathsomeness of death, as well as of its agony.

But the resurrection of the righteous is a resurrection from among the dead; the completion of that moral separation from the ungodly which was begun in regeneration; the seal of the divine approbation by which God marks them as his own and reserves them for himself. as the resurrection of the wicked is the seal of their reprobation. The former is a resurrection of life, the latter of damnation. In either case there is something in the composition and condition of the resurrection-body which marks the destination of its owner to the world of purity and glory, or to the world of shame and despair.

That the distinction pointed out is no mere fancy, may be learned from the answer of Christ to the Sadducees, Luke xx. 35: “But they that shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry," &c. No one will allege that the resurrection, of itself, is something which must be "obtained." Multitudes who have never so much as heard of it will share in it. The resurrection from the dead is then something more than the resurrection of the dead. But the words of Paul, in a passage already quoted, exhibit most forcibly the necessity of this distinction: "If by any means I might attain unto the resurrection of the dead," éžaváσtaσiv tŵv veкpov, which should have been rendered from the dead. Paul's anxiety was, not in regard simply to the resurrection which he knew would be universal, but in regard to his own condition in it, whether he should be raised in corruption or in incorruption, with a body like unto Christ's glorious body. He says: "I count all things but loss for the

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