Let the stoic, in the pride of his heart, declare that he cares not what becomes of his mortal part; the Christian is actuated by kindlier feelings: he is concerned for the restoration of this companion of the soul, now degraded by sin; and he is sure that the times of restitution are approaching. That the honour of his Master and Head is interested; that once he shall be made like to his glorified body, for he shall see him as he is.

Further, the dignity of the Holy Spirit is concerned. Does he dwell personally in those that belong to Christ? Are Christians, by reason of this indwelling of the Spirit, the temples of God? It is the body that is the temple. Of this it is said, "If any man defile the temple, him shall God destroy." And shall this temple be consigned to final destruction, and nothing at last remain of the sanctified edifice but a mass of rubbish and a heap of corruption? No. Very different is the doctrine of the Bible on this subject. The Spirit will not forsake his abode; but though for a season it may lie in ruins, it shall be built again, a more glorious and perfect edifice than it was before.

The soul, it is true, is the first object of care to that Almighty agent. But the body also participates in his solicitude; it also shall have a share in the working of his mighty power, whereby he is able to subdue all things unto himself.

Thus have we seen, that if it is true that Christ is risen; if there is any dependence to be put upon the declarations of Scripture; if the majesty of God shall suffer no injury; if the honour of Christ, conferred upon him as Mediator, in consequence of his great undertaking, shall remain safe; if the dignity of the Holy Spirit shall be maintained; then every sincere Christian has a right to say, with a David, 'My flesh also shall rest in hope."

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But a subject so intimately connected with the glory of Jehovah cannot possibly be one of secondary importance. It is evidently one in which God takes, if I may so express myself, a peculiar interest. This abun

dantly shows, that it must likewise possess a vast interest for those who are the immediate objects of this Divine solicitude. It may be questioned whether Christians are always as sensible as they ought to be to the powerful bearing upon their final and perfect happiness which this doctrine possesses. We are too apt, I think, to consider and speak of it as a thing comparatively of little weight; and no wonder, then, if we fail to draw the comfort and instruction which it is calculated to yield. That, by the blessing of God, we may see something of its importance to our future felicity, let us examine,

Secondly, the happy effects connected with the resurrection of believers, so far as means are afforded for such an examination from the word of God.

The Scriptures assure us that all the dead shall be raised, and those that remain alive at the coming of Christ shall be changed. But it is only to those that have believed on the Saviour that this will be a happy

event.

While here, the body was little else than a source of temptation, of trials, and suffering. How often did it. demand, and by its clamorous importunity for indulgence did it gain, those attentions which ought to have been directed to higher objects. Often, too, by its weakness or its sufferings, it weighed down the immortal spirit, and checked its aspirations, and interrupted its endeav ours, and defeated its efforts to rise to heaven.

Many are the instances where the soul is wrapped in gloom and despondence, through the oppressive weight of its feeble companion. In the ordination of Providence the mind can operate, in its present state, only through the medium of the bodily organs. Hence, it partakes in the most sensible manner in the infirmities to which they are liable. We need not remind you of the decay of the mental faculties, which to all appearance takes place when the bodily powers are enfeebled by age or disease.

We have, in fact, no evidence that the soul can operate without the aid of some instruments analogous to

the organs of the body. There is a remarkable passage in the Second Epistle of Paul to the Corinthians, which goes far to show, that immediately upon their decease, believers shall be invested with something which, though by no means a body of flesh and blood, will supply its place in a far superior degree. The words are as follows:-"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life."

Here the apostle plainly expresses such an analogy as we have supposed, when he calls this mortal body a tabernacle, the other a house. Both answer the same purpose, only the latter is vastly more substantial and excellent. That he does not allude in this place to the resurrection is evident, because this clothing upon with a house from heaven is what he expected to take place immediately after death; else we should meanwhile, as he expresses it, "be found naked." Further, he speaks of this heavenly house as already prepared for its future tenant, which could not easily be said of the body that is to slumber its allotted period in the ground.

We have dwelt the longer upon this point, though not immediately connected with our present subject, because it is one that is seldom adverted to in public discourses, although it furnishes an interesting topic for pious contemplation. We return to the question on hand.

This frail, and often troublesome tenement of clay, shall therefore be built again in freshness, vigour, and beauty-in utility and excellence far surpassing its original conformation, yet so as to be essentially the same body that is committed to the dust. The surprising changes that shall be wrought by the power of God are

described by the inspired apostle when he thus speaks : "It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body." From all this we gather, that the bodies of the saints at the resurrection will be every way fitted to be the eternal companions of their glorified spirits,-fitted to yield an increase of happiness, beyond all they had before experienced. That these assertions are not too large will appear when we call to your recollection a variety of expressions of strong import, in which there is an undeniable reference made to the resurrection.

It is styled by St. Paul, in a passage already alluded to, "the manifestation of the sons of God."

He calls it "the adoption for which we wait, to wit, the redemption of the body."

St. Peter speaks of "the times of restitution of all things which God hath spoken of by the mouth of all his holy prophets since the world began," which is to take place when Christ returns the second time.

To the same effect are the words of St. John: "Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when He (Christ) shall appear we shall be like him, for we shall see him as he is."

But no one can deny that Christ still wears (though in a form infinitely more glorious than while he was on earth) the same body which was laid in the tomb; which rested in hope, and which was raised again by the power of God; which he showed to his astonished disciples; which retained the prints of the nails and the wound in his side.

Let us fix our attention for a few moments upon these declarations of sacred writ, respecting the resurrection of the faithful.

It is termed, "the manifestation of the sons of God,' the adoption, the redemption of the body, the redemption, of the purchased possession."

Of Christ we read, that "He was declared to be the Son of God, with power according to the spirit of holiness, by the resurrection from the dead." Even so it shall be with his followers.

Now, already, they are known and acknowledged of God as his dear children. But their chief glory is still hidden in eternity, concealed from the view of the world. "Our life," says the apostle, "is hid with Christ in God;" but "when Christ, who is our life, shall appear," viz. at his second coming, "then shall ye also appear with him in glory." Then shall all his people be openly acknowledged of God, and presented to the astonished gaze of assembled worlds, clothed in robes of resplendent brightness. "Then shall the righteous shine forth as the sun in the kingdom of the Father." They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars, for ever and ever."

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1 For this glorious event, the apostle assures us, the whole creation waits in earnest expectation; "for we know," says he, "that the whole creation groaneth and travaileth in pain together until now."

Such is the virulent nature of sin, that it has introduced ruin and degradation, devastation and havoc, among the workmanship of God. We know not the full extent of the evil: we witness its effects only partially; yet we see enough to fill the soul with horror at the sight of all the wretchedness that it has occasioned. The spoiler is gone forth; but it is only for an appointed season: the times of restitution are approaching. We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. He that sitteth upon the throne hath said, “Behold, I make all things new." Then shall "the tabernacle of God be with men; and he will dwell with them, and they shall be his people. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying; neither shall there be any more pain; for the former things are passed away."