included in the Christian scheme. Perfect obedi ence could only efface the grossest transgression ; but then the benefits of that obedience ought to be coextensive with the mischiefs introduced by sin. "For since by man came death," says the Apostle, "by man came also the resurrection of the dead for as in Adam all die, so in Christ shall all be made alive." To the demerits of one sinful man, we are therefore to impute our death; to the merits of One who was without sin and the free gift of God, are we to ascribe our hopes of immortal life. : Hence St. John, in the Revelation, tells us, that as the Father is "worthy to receive glory and honour and power" because He "created all things, and for His pleasure they are and were created;" so "the Lamb that was slain," is also judged "worthy to receive power and riches and wisdom and strength and honour and glory and blessing;" because He was slain, and "has redeemed us to God by His blood, out of every kindred, and tongue, and people, and nation." The inference then is, that since death was the consequence of sin-since Christ, by His atonement, redeemed us from death, and, by rising from the dead, manifested that the price of our redemption was accepted, His resurrection is a sufficient assurance of ours. Another ground of this belief may be disco vered in the fact, that Christ is not only the MERITORIOUS cause of human redemption, but also the EFFICIENT cause the Almighty Power, by whom we shall be recalled from death to life. The exercise of Omnipotence is clearly pointed out in the Gospel of St. John by our Saviour Himself, when He asserts, that whatsoever things the Father doeth, "these also doeth the Son." And soon afterwards, it is yet more distinctly announced, that "as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth," or raiseth, "whom He will." The power of thus quickening the dead, is essential to the Lord Jesus, as God coeternal with the Father. It was conferred upon Him, as man, in recompense of His sufferings for the human race. As the Son of Man He was proclaimed the Judge of all; and since the dead must be quickened, before they can appear at the seat of Judgment— since both the dead and the living are alike destined to appear; therefore, the dead are to hear the voice of the Son of God, that hearing they may live. The Angels in Scripture are sometimes represented as raising the dead. But then, they act always as ministers, and in subordination to Christ. He, as their Sovereign, sends forth His commands, and they hasten to execute what He has decreed. "The Son of Man," as our Saviour expresses Himself, "shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." And that it may not be supposed, that this commission relates only to the elect-or that Christ should raise none from the dead but those who are raised to glory, we are informed by Him, in another place, when declaring the Parable of the Tares, that the reapers sent forth are the Angels, who" shall gather out of His kingdom all things that offend and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth." Since Christ cannot be the Lord of the dead ; and since He cannot gather those who offend, unless they be living offenders; it is evident that the doctrine of our resurrection has a close and inseparable connexion with the rising again of Christ so that if one be acknowledged, the other cannot reasonably be disowned. If either be rejected, the other cannot with consistency be maintained. In the last place: the Resurrection of our Lord is still more convincingly a proof of ours, because it is the example and the pledge of it. The resurrection of any ONE person, my brethren, proves the POSSIBILITY of the fact in relation to ALL: the Resurrection of CHRIST proves its abso lute CERTAINTY. For Christ affirmed that He would raise the dead; and to ratify the assertion, raised Himself. If, therefore, He could thus accomplish so miraculous a work in His own person, well may He fulfil His promise in ours. Could He effect what was more difficult, and not perform what was infinitely less so? Did He, in reality, verify His declaration made to the Jews"Destroy this temple, and in three days I will raise it up"? And cannot He who raised again the temple of His own body, rebuild our earthly tabernacles when overthrown by death? "Christ," says St. Paul, "is risen from the dead, and become the first fruits of them that slept." And as the first fruits under the Old Law, although in themselves but a single sheaf, were yet an earnest of the ripened harvest; so is the Resurrection of our Saviour a certain pledge of the Second Rising of the human race. "Christ," adds the same Apostle, "being raised from the dead, dieth no more; death hath no more dominion over Him." And alike are we exempted from his power; so that, in allusion to the decided conquest gained by the glorious Captain of our Salvation, we may all join in the triumphant exclamation of St. Paul, “O death, where is thy sting? O grave, where is thy victory? Thanks be to God, which giveth us the victory, through our Lord Jesus Christ." Strong as the arm of death may be-universal as his influence certainly is the resurrection of our Saviour amply proves the possibility of his defeat. He has given us an undoubted assurance of the ease with which He is able to bind this formidable conqueror with which He can spoil his strong holds, and rescue the miserable captives from his oppressive yoke. We have His promise conveyed in the declarations of Hosea; "I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction." And our reliance on this cheering promise must of a necessity be fully supported by the subsequent resurrection of Christ Himself. When, therefore, death approaches in his terrors, and lifts his dart, and threatens us with destruction--fortified by hopes like these, we may confidently despise his efforts, and address him in the words of the prophet-" Rejoice not against me, O mine enemy; when I fall, I shall rise; when I sit in darkness, the Lord shall be a light unto me." Dismal indeed were the reflection, did we feel, that "by man came death," and yet were without the infallible assurance, that "by man also shall come the resurrection from the dead." Most sad and unwelcome would be the truth, that in " Adam all die," if it were not for the gracious promise, that in "Christ shall all be |