Christ (whenever that event takes place), as those who shall be raised from the dead, shall in the twinkling of an eye be changed. Bodies they shall retain still, but so altered in form and fashion, in nature and substance, that "this corruptible shall put on incorruption ;” what is now necessarily mortal, and necessarily perishable, shall acquire a fixed and permanent existence. And this is agreeable to, or rather the same thing as, what our apostle delivers in another epistle, where he teaches us, that "Christ shall change our vile body that it may be like his glorious body;" a change so great, so stupendous, that he justly styles it an act of omnipotence, "according," says he, " to the mighty working, whereby he is able to subdue all things to himself." Since, then, a great alteration will take place in the frame and constitution of the bodies with which we shall be raised, from those which we carry with us to the grave, it requires some authority or passage of Scripture to prove that, after this change, and in this new state, we shall be known again to one another; that those who know each other on earth will know each other in heaven. I do allow that the general strain of Scripture seems to suppose it; that when Saint Paul speaks "of the spirits of just men made perfect," and of their "coming to the general assembly of saints," it seems to import that we should be known of them, and of one another; that when Christ declares, "that the secrets of the heart shall be disclosed," it imports that they shall be disclosed to those who were before the witnesses of our actions. I do also think that it is agreeable to the dictates of reason itself to believe that the same great God, who brings men to life again, will bring those together whom death has separated. When his power is at work in this

great dispensation, it is very probable that this should be a part of his gracious design. But for a specific text I know none which speaks the thing more positively than this which I have chosen. Saint Paul, you see, expected that he should know, and be known to, those his converts; that their relation should subsist and be retained between them; and with this hope he laboured and endeavoured, instantly and incessantly, that he might be able at last to present them, and to present them perfect in Christ Jesus. Now what Saint Paul appeared to look for as to the general continuance, or rather revival, of our knowledge of each other after death, every man who strives, like Saint Paul, to attain to the resurrection of the dead, may expect, as well as he.

Having discoursed thus far concerning the article of doctrine itself, I will now proceed to enforce such practical reflections as result from it. Now it is necessary for you to observe, that all which is here produced from Scripture concerning the resurrection of the dead relates solely to the resurrection of the just. It is of them only that Saint Paul speaks in the 15th chapter of 1 Corinthians. It is of the body of him, who is accepted in Christ, that the apostle declares that it "is sown in dishonour, but raised in glory; sown in weakness, raised in power." Likewise, when he speaks, in another place, of "Christ's. changing our vile bodies that they may be like his glorious body;" it is of the bodies of Christ's saints alone, of whom this is said. This point is, I think, agreed upon amongst learned men, and is indeed very plain. In like manner, in the passage of the text, and, I think, it will be found true of every other in which mankind knowing one another in a future life is implied, the implication extends only

to those who are received amongst the blessed.. Whom was Saint Paul to know? even those whom he was to present perfect in Christ Jesus. Concerning the reprobate and rejected, whether they will not be banished from the presence of God, and from all their former relations; whether they will not be lost, as to all happiness of their own, so to the knowledge of those who knew them in this mortal state, we have from Scripture no assurance or intimation whatever. One thing seems to follow with probability from the nature of the thing, namely, that if the wicked be known to one another in a state of perdition, their knowledge will only serve to aggravate their misery.

Do we

What then is the inference from all this? seek, do we covet earnestly to be restored to the society of those who were once near and dear to us, and who are gone before? It is only by leading godly lives that we can hope to have this wish accomplished. Should we prefer, to all delights, to all pleasures in the world, the satisfaction of meeting again, in happiness and peace, those whose presence, whilst they were amongst us, made up the comfort and enjoyment of our lives? It must be by giving up our sins, by parting with our criminal delights and guilty pursuits, that we can ever expect to attain to this satisfaction. Is there a great difference between the thought of losing those we love for ever, of taking at their deaths or our own an eternal farewell, never to see them more; and the reflection that we are about to be separated, for a few years at the longest, to be united with them in a new and better state of mutual existence; is there, I say, a difference to the heart of man: between these two things? And does it not call upon us to strive, with redoubled endeavours, that the case truly may turn out

so? The more and more we reflect upon the difference, between, the consequences of a lewd, unthinking, careless, profane, dishonest life, and a life of religion, sobriety, seriousness, good actions and good principles, the more we shall see the madness and stupidity of the one and the true solid wisdom of the other. This is one of the distinctions. If we go on in our sins, we are not to expect to awaken to a joyful meeting with our friends, and relatives, and dear connexions. If we turn away from our sins, and take up religion in earnest, we may. My brethren, religion disarms even death it disarms it of that which is its bitterness and its sting, the power of dividing those who are dear to one another. But this blessing, like every blessing which it promises, is only to the just and good, to the penitent and reformed, to those who are touched at the heart with a sense of its importance; who know thoroughly and experimentally, who feel, in their inward mind and consciences, that religion is the only course that can end well: that can bring either them or theirs to the presence of God, blessed for evermore; that can cause them, after the toils of life and struggle of death are over, to meet again in a joyful deliverance from the grave; in a new and never-ceasing happiness, in the presence and society of one another.

The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

!

We

THESE words are so important, that if Jesus Christ had never delivered any other; if he had come into the world and pronounced only this simple declaration, and proved the truth, and certainty of it by the miracles which he wrought, he would have left enough to have guided his followers to everlasting happiness: he would have done more towards making mankind virtuous and happy than all the teachers and all the wisdom that ever appeared upon earth had done before him. should each and every one of us have owed more to him for this single piece of intelligence than we owe to our parents, our dearest friend, or the best benefactor we have. This text is the poor man's creed. It is his religion it is to be imprinted upon his memory, and upon his heart it is what the most simple can understand it is what, when understood and believed, excels all the knowledge and learning in the universe: it is what we are to carry about with us in our thoughts,