grave-clothes were left folded in one part of the tomb, and the napkin in another; circumstances which, besides proving that his departure from the dwelling-place of the dead was calm and deliberate, and indicated any thing rather than haste and fear, do also show that he had no vestment of earthly fabric upon him. He had parted with every thing corruptible.

Of his glorified body we know it could issue from a guarded tomb, enter within a closed door, walk upon the water, ascend into the air: its appearance was not natural, but by miracle. It needed no food, moved at pleasure, required no rest, and yet was that very body which hung on the cross, for it bore the marks of the nails and the spear. It is madness to attempt being wise above what is written. Enough is made known to satisfy us that Christ actually rose with that body which Joseph and Nicodemus embalmed and entombed, and to assure us that He who himself rose triumphant over death and the grave, hath power over both; he "hath the keys of death and hades ;" and will raise us also from the sleep of death. And when we shall awake up after his likeness, we shall be satisfied with it. Nothing shall be left us to wish. "When Christ shall appear, we shall be like him, for we shall see him as he is. Meanwhile it doth not appear what we shall be."

Now of what we have said, this is the sum. This very body of dust shall rise again, but a change shall pass upon it. It shall still be a body of sense, but not of sensuality, having organs and members, and, of course, having objects suited to those organs, in the new earth wherein dwelleth no unrighteousness, but having nothing corruptible or defiling, or even in any way debasing the excellence of its glory. Perhaps

there shall be new senses of body, of far higher character than are those already familiar to us, and nobler objects on which to operate. But all shall be spiritual, heavenly, and divine :

"The creatures all shall lead to thee,

And all we taste be God!"

We have now to consider,

III. The agent of this wondrous change. It is our "Lord Jesus Christ," who shall accomplish it, "according to the working whereby he is able even to subdue all things unto himself." When we hear of any great or important operation to be performed, and learn what are the materials employed, and what are the results anticipated, we naturally inquire into the character of the agent, and calculate the probability of his success from what he has already done. From the character and works of Christ we have every desirable ground of confidence. He is set before us as the Creator of the universe. Nature began her existence at the motion of his will. "He spake, and it was done; he commanded, and it stood fast." "All things were made by him, and without him was not any thing made that was made." Resurrection is as much within the reach of omnipotence as creation. To create any thing is, humanly speaking, an impossibility; and the difficulty of conceiving of it lies not in the extent, but in the fact of creation. The wonder is, not that so much has been created, but that any thing should be made out of nothing. When a thing is inconceivably beyond the reach of human power, there can be to us neither measure nor degree. A thing cannot be more or less impossible. All things that are so at all, are equally so. To him that believes that every thing was made

out of nothing by "the Word," it cannot be incredible that he should raise the dead.

Again, as he hath the power, he hath also given the promise. "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live." He hath, moreover, condescended to give the proof and the pledge. During his incarnation, (and the apostle would seem to refer us to what then took place,) he opened the eyes of the blind, unstopped the ears of the deaf, enabled the lame to walk, and the dumb to speak; he removed the diseases of the afflicted, expelled demons from the possessed, and that whether the parties were present or absent, with or without external sign. He multiplied a few loaves and fishes so that thousands were satisfied. He suspended the power of gravitation, so that the waves of a lake were like marble beneath his feet. He rebuked the storm, and it was abashed to silence. He made himself invisible, and was alone in the midst of a multitude. Why (then) should it be thought a thing incredible that he should raise the dead?"

Nay more, he did resuscitate many. To the inquiry of the Baptist, "Art thou the Christ?" he replied, "The dead are raised;" although the context does not mention an instance of the kind, probably for the same reason that the case of Lazarus was suppressed until the time when John wrote his gospel; the parties might be living; and the evangelist says, chap. xxi, 25, "There are many other things that Jesus did." There are, however, upon record the following cases: 1. That of the little maid, who had just expired, Mark v, 41. 2. That of the widow's son, who was being carried out of the gate of Nain for sepulture. And 3. There was the case of Lazarus, who had lain in the grave four

days before it pleased the Saviour to call him back again to life. Again, when Jesus bowed his head and died,. it is said, “And the earth did quake, and the rocks rent, and the graves were opened, and many bodies of the saints which slept arose and came out of the graves after his resurrection, and went into the holy city, and appeared unto many,” Matt. xxvii, 52. Lastly, Christ himself arose, according to the terms of his own prediction, of which the saying of St. Peter is an explanation, "It was not possible that he should be holden of the pains of death," of which, in short, the precaution of the scribes, the falsehood of the guards, and the testimony sealed by the blood of the disciples, are all so many irrefragable proofs.

What shall we say more? Here is evidence enough to assure the faith of the most fearful mind. The dead in Christ shall rise. He hath the power; he hath given the promise; of that power he has afforded the proof; of that promise he hath furnished the pledge. How blissful the prospect! How glorious the hope! The groans of created nature shall cease, "for the earnest expectation of the creature waiteth for the manifestation of the sons of God." Follower of the crucified, when thy heart and thy flesh fail, think, even then, that God is thy portion for ever.

Not to recur to the point already touched, namely, the consolation which this subject furnishes to those who mourn their bereavements, your Friend hath departed for a season, but he shall abide with you for ever. The theme is one well calculated to reconcile the believer to death. "Fear not," said the Almighty to Jacob, "to go down into Egypt, for I will bring thee up again." Fear not, we say, to go down into the grave, for your flesh also shall rest in hope; nay, more,

it shall rise in glory. When Naaman, the Syrian, went down to Jordan, his body was leprous and diseased. He dipped seven times, and his flesh came upon him like the flesh of a child. Be of good cheer, follower of Christ, in the near prospect of dissolution. The Master is come, and calleth for thee. You shall leave all the vileness of this mortal body in the river of death, and you shall enter Canaan pure and without spot, or wrinkle, or any such thing. But O, how unspeakably awful is the prospect of the impenitent sinner! He has neither lot nor portion in all this inheritance. His conversation is not in heaven; it is in hell. He is earthly, sensual, devilish. He is worldly-minded,—a stranger to faith, to forgiveness, and to Christian hope! Awake to righteousness, and sin not, by sleeping in broad daylight. Some have not the knowledge of God. Ispeak this to your shame. That this shame may not be everlasting, now turn and live, at the entreaty of your Saviour, O turn and live!