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DEGREES OF GLORY.

NOVEMBER 3, 1838.

BY REV. H. S. PLUMPTRE, M.A. Minister of St. Mary's Chapel, Lambeth.

No. I.

ALTHOUGH in our intercourse with the Christian world we meet with none who deny the doctrine of the resurrection from the dead, yet we occasionally meet with some who differ in opinion as to the nature of that resurrection. They give their assent to the general declaration, that the "righteous shall go into life eternal;" but as to the nature of that blessedness they disagree, and conclude that both in degree and duration it will be uniform; no distinction being made according to the diversity of character maintained here on earth. The duration of that new life to which those who sleep in Jesus will no doubt be raised, is alike eternal to all; but we are disposed to think that there may be a difference in degree. I conceive that at the great resurrection-day all the bodies of the righteous will not be untenanted from the grave under circumstances precisely similar. All will be raised in glory, but not equal glory. All, sown in weakness, will be raised in power, but not equal power. As we have borne the image of the earthly Adam, we shall also bear the image of the heavenly; but the lineaments of the heavenly may be more strongly depicted, and the features shine with much more brilliancy in some than in others. In attempting to illustrate this point, I shall argue the subject first on natural and moral, then on rational and scriptural grounds.

We see that throughout the whole universe there are gradations in the works of nature.

VOL. V.-NO. CXXXII.

PRICE 1d.

As there are diversities of operations, so are there diversities of excellence. There appears to be nothing exactly alike in nature; though, in some instances, the distinction may be so minute as scarcely to be perceptible, still the eye of the naturalist will discern a difference. It is the law of nature that there should be variety; and it is in some measure this very variety which constitutes the beauties of nature so called. This law extends not simply to the animate, but also to the inanimate works of creation; it is also as applicable to the vegetable as the animal world. Take a large spreading tree, with its luxuriant foliage. A mere casual observer would at once pronounce that every leaf was the same-and so it is as to its general form and texture; but there are shades of distinction which the eye of the botanist will discover, leading him to admire, yea, to be lost in admiration of the Genius which could contrive, and the Hand which could execute, such diversity in the leafy structure, without at all departing from the distinctive character of the tree; so that although no two leaves are exactly alike, yet they are so alike that at once we call by its right name the tree from whence they were taken. If we trace our researches among the animal creation, the distinction is still more apparent; no two animals can be found so nearly to resemble each other as, on minute investigation, to afford no traces of distinction. A large flock of sheep may, perhaps, exhibit as little dissimilarity as can be found in that class of animals; but nevertheless a faithful shepherd discerns some diversified aspect under which each is exhibited to his view; so that he at once recognises each

Y

individual object of his charge, and bestows upon it an appropriate name. Hence our Lord applies to himself this figurative appellation, "I am the good Shepherd; I know my sheep, and am known of mine." Should there, however, amidst the brute creation exist but little to direct the eye in ascertaining each particular individual, they may, perhaps, be easily discerned by their various habits, tempers, and dispositions. One may be fierce, the terror of the neighbourhood; the other gentle and caressed by all. One may select for itself one kind of food; the other something almost of an opposite nature. One may conduce to the comfort of its owner; the other be preserved alive on the score of humanity, being perhaps useless, if not noxious. If we ascend higher in the scale of the animal creation, and look at man, the diversity of feature and character is still more irresistibly striking? Who, on perambulating the streets of the metropolis, has not been arrested with astonishment at the diversified forms of the human features, so that amidst the thousands with which he is brought in contact the countenance of each is essentially different. In some instances the resemblance between two individuals may be so striking as to cause them to be mistaken for each other; but when ranged by the side of each other, some marks of distinction will be perceptible, which without the comparison would cause the identity of the parties to be with difficulty ascertained? Nor is this diversity less perceptible in the qualities of the mind than in the external features of the body; so that the points of mental distinction are quite as obvious as those which are corporeal. Hence one man differs from another man in the scale of terrestrial glory, as one star differs from another star in celestial glory. Still, all are fulfilling their assigned station in the orbit which they are appointed to traverse, whether occupying an exalted or more humble position; so that the brother of low degree need never be envious of his brother of high degree, or say to his Father, Why hast thou made me thus ? Such are the gradations between the intellect of a philosopher and an untaught peasant, that but for their external appearance we should pronounce them to be productions of a different species. The same line of argument may be extended, and will be equally applicable to the character of man, when viewed in reference to his spiritual as well as rational existence. There are gradations in religion, as well as physical or moral acquirements. A whole family may be distinguished for its piety; yet it is almost impossible to conceive a perfect equality of piety their very physical constitution for

| bids the supposition. All may be pious, but not equally so: one member will differ from another, as one star differs from another star in glory; yet all may contribute to adorn Christianity, and to form a galaxy of bril liancy which will put to flight the demons of darkness. And this distinction is fully recognised in Scripture, where we read of babes and sucklings in Christ, young men and fathers, implying different stages in piety, according to their respective ages and circumstances.

We see also that as there are gradations in vice, so also in virtue-gradations in misery, and gradations in happiness; for though it be the appointed lot, that through much tribulation the people of God must enter into the kingdom of God, yet there are exceptions; and while some persons have drunk deeply of the cup of affliction, others have scarcely tasted its contents. Nor does this at all impeach the character and goodness of God. He exclusively has a right to do what he wills with his own. The Judge of all the earth must and can do nothing but what is right. What, if he choose to make one vessel unto honour, another unto less honour, or even to dishonour, shall the clay say to the Potter, Why hast thou made me thus? Nay; but, O man, who art thou that repliest against God? If, then, I have at all succeeded in proving that throughout the whole range of creation the law of degrees is fully recognised; that there are not only diversities of operations, but diversities of orders and of excellence,-I know not why we may not argue from analogy, and suppose that the same observations are equally applicable to the eternal world. The supposition seems neither to be irrational nor unscriptural, as I shall now endeavour to shew. It is not irrational; for reason would suggest that the penitent thief on the cross and the apostle Paul, though both admitted into the paradise of God, were not admitted to an exact similarity of enjoyment; though in what the difference would consist, who can tell? We can hardly imagine that the infant will be admitted to share an equal degree of privileges with the aged warrior, who, perhaps, up to the longest period of existence allotted to man, has been actively engaged in fighting the battle of the Lord of Hosts. Mere unassisted reason would at once repel the notion. Will no distinction hereafter be made between the martyr, whose life has been wrested from him by the fire or the sword, and the Christian who quietly expires at home, surrounded by weeping relatives and friends, instead of vindictive, rejoicing enemies? The idea militates against reason, and is unsupported by revelation, as I shall next endeavour to prove.

[To be concluded in the next Number.]

CHURCH OF ENGLAND MAGAZINE.

THE DUTIES OF SERVANTS TO EACH

OTHER.*

Ir is scarcely necessary to say, in general terms, that servants, as well as other Christians, are bound to do good to each other in every possible manner. Though a master has a great and important part to perform, and very large means at his disposal for promoting the happiness and good order of his servants, yet it may admit of a question whether in this respect they have not greater means among themselves of accomplishing these important objects. They are continually in the presence of each other, their interests are so mixed up together, their occasions of observing each other's character and becoming acquainted with each other's peculiar necessities and infirmities, are so numerous; and they have, moreover, such frequent opportunities of acquiring and exercising influence over each other's conduct and sentiments, that their power of doing good to each other must be very extensive. Let them therefore use this power both for their own sakes, and "to adorn the doctrine of God their Saviour in all things." Let us proceed to consider some few particulars in which this power may be exercised.

For example, in calamity or sickness, let each be ready to console, and to minister comfort and assistance to his fellow-servant. On this subject it is not necessary to enlarge. The necessity and the wisdom of giving to your fellow-servant that assistance which you yourself may need from him, is obvious. Common humanity dictates it; and Jesus, our heavenly Master, has declared, that such ministrations are tributes offered, and acts of kindness, unto him. And he inculcates, as the main and indispensable duty of believers, the necessity of cherishing that love which will naturally lead them to the course of conduct here suggested.

Again, if any class of people are bound by considerations of personal interest, as well as of Christian duty, to avoid the spirit of strife and envy, it must be those whose situation compels them to be continually in each other's company. The nature of a servant's pursuits, and his confinement to the house in which his employment lies, necessarily compel him to have very little other society than that of his fellowservants. Can any thing be supposed to infuse greater bitterness into the cup of human misery, than for a person himself to carry into such a society an irritable, envious, and jealous temper? Less wretched indeed than this, but still evil enough, would be his lot, who, though not himself subject to these tempers, should be compelled to dwell incessantly amongst those who are. It will therefore be at once the duty and the interest of servants to cultivate in their own breasts the fruits of charity, the graces of humility and meekness. They should be anxious to avoid as much as possible either indulging or provoking evil passions. "Take heed," says Baxter, "of using provoking

• We have great pleasure in laying before those servants into whose hands this Magazine may fall, the above remarks on the duties of servants to each other,-duties, it is to be feared, too often neglected,-from "The Domestic Chaplain; or, Sermons on Family Duties, for every Sunday in the Year." By the Rev. J. E. N. Molesworth, D.D., Rector of St. Martin's, Canterbury, &c. Vol. I. London, Rivingtons, 1838.-ED.

words against each other; for these are the bellows
to blow up that which the apostle calleth the fire of
hell' (James, iii. 6). A foul tongue setteth on fire the
course of nature, and therefore it may set a family
on fire.
"Where envying and strife is, there is con-
fusion and every evil work" (Rom. viii. 15, 16).

Another respect in which servants may render to
each other most important benefit, will be in a mutual
determination to set their face against all manner of
dishonesty and wickedness. Every servant, whatso-
ever may be his station, should determine never, upon
any consideration, to connive at any sinful practices.
True indeed it is, that adherence to this principle may
often be very painful, and even cause the person who
adopts it to be subject to loss and persecution. He
may be taunted and sneered at as over-religious, or as
a spy and informer upon his fellow-servants; but if
he shall proceed meekly, and firmly, and openly, he
will generally, even in this respect, find less incon-
venience than is often apprehended. Respect, instead
of dislike and contempt, will arise, when his motives
are seen, and his integrity known. However, be this
as it may, whether respect or disrespect be the conse-
quence, whether favour or persecution arise, the Chris-
tian servant must look to the Master in heaven, and
be ready to do his duty to Him, regardless of either
loss or trouble, shame or suffering. He must proceed
onward in the path of duty, and if the cross shall be
placed in his way, he must "take it up," and meekly
and cheerfully bear it after Jesus. But more espe-
cially is this duty incumbent upon the upper and
elder servants of a family. It is in their power, and
their province, to rebuke the younger and inferior
servants. The eye of the master cannot be every
where, and they must be witnesses to many an act
which he has not the means of checking. How many
practices are allowed among servants, which are
known by them all to be contrary to the rules of a
family, and frequently contrary to the precepts of the
Gospel! How often is blasphemous and impure lan-
guage permitted to pollute the minds of the younger
servants, when a word, nay, when even a look from an
upper or more aged domestic, would shame them into
silence! How often does it happen that gaming,
contrary to the express directions, or at least to the
known wishes, of the head of the family, is permitted,
merely because no servant, however he may disap-
prove of it, has the manliness and courage to say
that he will not be privy to it! And what is fre-
quently the consequence of this sinful compliance?
The servants acquire a dangerous propensity: they
waste their wages, and frequently are led by this
pernicious practice, and the thirst of gain which it
creates, to proceed from one act of dishonesty to
another, till at last they become confirmed violaters of
the law, and suffer its most ignominious penalties.
Are not those that connive at this, having the power
to prevent it, partakers of the sins of these unhappy
persons? Better surely would it be for an upper or
elder servant to interpose boldly, to inform the
offenders that, unless his remonstrance should be
sufficient, he would have recourse to the authority of
the master himself.

Another point in which the upper and elder servant should direct and counsel the younger, is in the

general performance of their duties, and especially | ings of prayer. Let him teach them how great is the against that propensity to wastefulness to which the younger are more particularly prone. If it be the duty of a good servant not to waste or destroy his master's goods, upon the same principle it behoves him to use his best endeavours to prevent others from doing so; and, at the same time, he will be conferring a valuable service upon the young and inexperienced, who may be the subject of his admonitions. For those acts of wastefulness and carelessness, which at first were the result of want of practice, or want of thought, may, for lack of timely rebuke, become confirmed habits. The individual, therefore, who, from the inattention, the want of firmness, or the desire of popularity, influencing his fellow-servants, has been suffered to go on unchecked, will have no cause to thank them for their forbearance. He will be unfitted for the duties of the station to which it has pleased God to call him, and probably be cast out as an unprofitable servant to want, and thence to wicked-placed in their hands by their master, or to any other

ness.

It is also a duty which servants owe one to another, to encourage as much as possible a reverence for religion, and the practice of its duties. What we remarked respecting servants having greater influence over each other's welfare, and greater means of directing each other's conduct, than the master himself, applies in a special degree to the subject of religion. More is thus effected than the generality of mankind are aware of, towards the encouragement or discouragement of religious feelings in families. A most pernicious effect is produced where a tone of levity, or a habit of ridicule, upon this all-important subject, is suffered to prevail unchecked amongst the domestics of a household. The power of ridicule upon youthful and unstable minds is at all times great, but still greater when daily and hourly they are to be exposed to it from those who form almost their only society. Of how great importance to a young servant, at such a time, would be the support and countenance of a superior or more aged fellow-servant, or even of one of his own age and condition! It may be the means of saving him from utter destruction; and, while it strengthens and sustains him, it will serve to repress the audacity of the scoffer, and perhaps ultimately, by God's grace, to convert him. It is not intended that a servant is to make a fanatical display of his reverence for religion, but merely that he is to avow it with meekness and without affectation; and more especially should he pursue this course of conduct, if he should perceive that the weakness or the youth of a fellow-servant needs that support. Herein will he most importantly co-operate, and assist the efforts of both his own master and of God's ministers, to promote religion, and to bring the disobedient to the wisdom of the just. Let each servant be conscious that a charge in this respect is laid upon him, not merely by his earthly master, but also by that Master of whom the whole family in heaven and earth is named. Let him be anxious to impress upon his fellow-servants the infinite and all-surpassing importance of the great question, "What shall I do to be saved?" Let him encourage them to the study of God's holy word. Let him set before them the necessity and the bless

servant's privilege in the Sabbath, and how thankful they may be where they serve a master who will permit and urge them to sanctify it. Let him display to them the holy exercise of love and devotion offered in the assembling of the congregation; the happy work of prayer and praise; the needful offering of confession, and the supplication for pardon, there to be performed. And especially let him lead his fellow-servant to be with him a fellow-guest at the holy table, having communion of the body and blood of Christ, commemorating the great benefits therein represented, and partaking of the spiritual strength and gracious pledges held forth to the faithful communicant. Not that it is to be expected that one servant will take upon himself the office of a teacher to his fellow-servants, but he may communicate that which is taught to himself by those whose province it is to do so. He may urge attention to the books

methods of encouraging religious feeling adopted by him. But, above all, the servant who wishes to discourage profaneness and scoffing, and to uphold the weak and unstable in the fear of God, may advance his purpose by shewing the light of a good example. Let no man urge against this injunction that he is afraid of appearing singular, or of being laughed at by his fellow-servants. If Noah, amidst the general corruption of the world before the deluge, dared to become a preacher of righteousness if Lot, amidst the guilty and reckless inhabitants of Sodom, feared not to remonstrate with them on their audacity in sin-if the apostles, before the rulers and great men of their country, rejoiced that they were counted worthy to suffer shame for the name of Christ,-poor indeed must be the faith of that Christian who can be daunted by the ridicule of a few fellow-servants from seeking the glory of God, and doing all in the name of Jesus. Surely such a man can ill take to himself the description which St. Paul gives of the governing principles of a Christian servant. He cannot persuade his conscience that he is "doing the will of God from the heart, with goodwill doing service, as to the Lord, not to men, knowing that whatsoever good thing any man doeth, the same shall he receive from the Lord, whether he be bond or free." For he who acts upon these principles will be utterly regardless of human ridicule or human applause. His care will be to do the work of his heavenly Master, of which he knows that no particular is considered by him more important than to seek the welfare and salvation of his fellow-creatures. Like those in the parable from which the text is taken, he will feel an interest in all that concerns the interest of his fellow-servants; and whensoever distress shall overtake any of them, he will apply to their common Lord for their relief. To his remonstrances, his efforts, and his example, he will add his earnest and fervent prayers that the grace of God may be poured freely into their hearts, and that though they may now reject and ridicule his well-meant endeavours, they may at length duly appreciate them, and turn them to their present and eternal profit.

Biography.

THE LIFE OF CELIO SECUNDO CURIO." *

THE religious movement of the sixteenth century pervaded almost simultaneously the greater part of Europe. In Germany and England, in Switzerland and France, there was a rich outpouring of the Holy Spirit, enlightening very widely men's minds, and enabling multitudes to reject the superstitions with which popery had gradually overlaid Christianity. But the reformation was not confined to the countries

just named. It had penetrated into Spain; and I have already laid before my readers notices of some eminent men in that land who suffered persecution for the truth's sake. I may add, that it was felt in Italy also; and even near the pontiff's throne there were those found bold enough to testify against the idolatrous system of which he was the head. This was of course regarded as treason in the camp, and decided measures were speedily adopted to check the advance of, as they termed it, the newly invented heresy. These measures were but too successful. The leaders of the reformation in Italy either were cut off, or were compelled to save themselves by flight; and after the lapse of a few years, hardly a vestige remained of the host which had made the Vatican to tremble. The light which had begun to shine was quenched; the budding cern was recklessly trodden down, and the fields of that fair land have ever since lain, as to spiritual fruit, most desolate and barren.

An account of the individual whom I have named at the head of this paper may not be uninteresting; as it both will present us with a life of remarkable and even romantic interest, and also will enable us to see somewhat of the progress and of the suppression of the Italian reformation. The same feelings of gratitude which I before pointed out, when speaking of the Spanish divines, ought, on the contemplation of Curio's life, to be excited in our hearts-of deep gratitude to God, that the "candle" lighted in England by his grace has never been extinguished.

Celio Secundo Curio, or Curione, was born in 1503 at Turin, of a noble family, and was the youngest of twenty-three children. At the age of nine years he was left an orphan; but by the care of his relatives he received a liberal education in the university of his native place. His father, it appears, had bequeathed him a very beautiful manuscript copy of the Bible; and this attracted his attention so much that he began to read it with more than ordinary care. Thus, by the good providence of God overruling what in the language of the world would be termed a mere accident, a good foundation of scriptural knowledge was laid in his understanding. When he was about twenty, the writings of some of the German reformers were put into his hands by a member of the Augustinian monastery at Turin, who, with some of his brethren of that house, had embraced the truth as it is in Jesus. Curio possessed an inquiring mind; and God was pleased, by the means just referred to, to open his heart. He now became desirous of visiting Germany, as the source from which so much excellent wisdom was then flowing; and actually set out, accompanied by two friends. But on their road their zeal led them into some incautious disputations on religious topics. They were therefore informed against, apprehended by the spies of the cardinal bishop of Ivrée, and severally thrown into prison. Curio's confinement, however, lasted not long. By the intercession of his noble relations, he was released; and as he had evinced very remarkable talents and acquirements, he was placed by the cardinal in the neighbouring priory of St. Benigno, and was promised pecuniary assistance in the prosecution of his

M'Crie's "History of the Reformation in Italy" may be Consulted for information respecting him.

studies. But instead of, as the cardinal hoped, returning to his former faith, he exerted himself to convince the monks among whom he lived of the folly and danger of their superstitions. One day he is said to have removed some relics from the altar of the chapel, and to have placed in the box which had contained them a Bible with the following inscription: "This is the ark of the covenant, which contains the oracles of God, the true relics of the saints." At the next festival, to the dismay of the monks, the trick was discovered; and as Curio was suspected as the author of it, he found it necessary to make his escape, and to proceed to Milan.

He afterwards visited Rome and several other Italian cities; and then, returning to Milan, married there, in 1530, a lady of the noble family of the Isacii. He now devoted himself to the teaching of literature, in which he became remarkably distinguished. But as the ravages of war rendered his continued residence in the Milanese dangerous, he was ere long glad to accept an invitation from the Count of Montferrat; and under his protection he enjoyed several years of tranquillity at Casale.

Curio had had in those troublous times to shew that he loved neither houses nor lands above the Gospel of Christ. When he quitted his native country, he had become literally a stranger and a pilgrim on the earth; he had resigned his worldly prospects, and marred by his conversion his worldly fortune. Richly, doubtless, was he repaid in the love of his divine Saviour; and not even, as his history shews, did he count his life dear unto him, so that he might finish his course with joy. But he thought it right, in the course of time, to yield to the persuasions of those who pressed him to return home, and there ascertain whether or not his patrimony could be recovered. He found it in the hands of one of his sisters, who, like a second Jezebel, with her husband, in order to secure themselves in their unjust possession, preferred an accusation of heresy against him. To avoid the consequences of this charge, he was obliged to retire to a village in the dominions of the duke of Savoy, where he supported himself by instructing the children of some neighbouring gentlemen.

While thus engaged, a circumstance occurred which strikingly illustrates the boldness of Curio's character. He went one day to hear the sermon of a Dominican monk from Turin. The preacher, anxious to throw as dark a shade as possible upon the reformation, exhibited the German divines in most unfavourable colours; and in order to establish what he had asserted, he made some false quotations from a work of Luther's. Curio was indignant at this unfairness; and coming forward after the sermon, "You have attributed, father," says he, "to Luther some very terrible things; but in what place does he say them? Can you shew me the book in which he has advanced such a doctrine?" The monk replied that he could not then point it out; but, said he, "if you will accompany me to Turin, I will there satisfy you." "And I," rejoined Curio, "will this instant prove the contrary of what you have asserted." Then producing from his pocket the commentary on the epistle to the Galatians, he so plainly convicted the Dominican of untruth, that the people, enraged at having been imposed on, rose and drove the preacher from the town. Information of this was speedily carried to the inquisitor; and Curio being seized, was carried a prisoner to his native city.

But here a considerable party befriended him; and the bishop, imagining that it would be difficult, against the influence of his connexions, to procure his condemnation, went to Rome to lay his case before the pope. In the meanwhile, the prisoner was placed in an inner dungeon, and his feet were made fast in the stocks. He planned, however, a mode of escape, which with remarkable ingenuity he soon began to put in

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