that slept in For since by man came death, by aman came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ the first-fruits ; afterward, they that are Christ's, at his coming*." 18. Reason, in her loftiest exercise, could never have fully discovered the certainty of a resurrection from the dead. Had it not been for Revelation, it must for ever have remained unknown. Yet, when proclaimed in Scripture, Reason can offer no objection to the voice of Inspiration, but, as the handmaid of Religion, concurs in bearing witness to the truth. Observations on the changes which are frequently taking place in the natural world, lead us, by analogy, to infer, that the Resurrection is both possible and probable. 19. The variations in the Seasons, the vicissitudes of Summer and Winter, Spring and Autumn, Day and Night, produce effects which amount to a kind of Resurrection. Summer is succeeded by Winter; during which, vegetation dies or disappears; trees lose their leaves for want of sap to nourish them the earth is covered with snow, or crusted over with frost, and becomes a general sepulchre in which seeds lie buried. But when the Spring advances, all begin to rise from their dormitories; plants and flowers peep out of their-graves, and gradually acquire all the perfection of which they are capable. Here is an annual Resurrection! 20. An attentive consideration of the revolutions brought about every twenty-four hours, will bring us to a similar conclusion. The Day is succeeded by Night, which draws her sable curtain over all the creation, 1. Cor. xv. 20-24. and shrouds it in silent gloom and darkness: but the morning sun brings back the Day, which, opening the grave of darkness, rises again, and presents surrounding objects once more to our notice. What is this, but a sort of diurnal Resurrection? 21. The alternate changes of rest and labour, so necessary for the comfort and health of our bodies, do not unaptly represent that state which is the subject of the present discussion. Our bodies during the hours of repose seem, in some respects, almost dead: their senses are locked up: their powers are inactive and dormant: but when the morning light begins to dawn, our eyes are opened; and refreshed by sleep, we arise from this temporary death, and resume our customary pursuits with fresh alacrity.Here, then, is a species of Resurrection, of which we ourselves are the constant subjects! 22. Again: some animals are annually changing their shape and bulk. The caterpillar, whilst undergoing transformation into a chrysalis,appears dead for a time, until, warmed by the influence of the sun, it breaks its shell or tomb; and then it suddenly starts into life, assuming all the gaiety and brilliance of the butterfly. Several animals, deprived by the severity of Winter of much of their natural vivacity, shut themselves up, and lie torpid, in subterraneous caves and dens, for several months, until the genial heat of Spring and Summer reanimates, and draws them forth from their slumbering retreats; and then, as it were, they rise to a new and more vigorous life. 23. Further: the corn, which nourishes our bodies, is cast into the ground; where it perishes, as to its shape and substance, except the germ; but, after it has lain dormant for a season, it revives, and multiplies exceedingly. On this account, our Lord illustrates the Resurrection by a reference to the dying and reviving state of grain :-" 'Verily, verily, say unto you, except a corn of wheat fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit"." Hence it appears, that our bodies are fed, and our existence is supported, by a continual succession of resurrections. Hence natural " things are repaired by corrupting, preserved by perishing, and revive by dying and can we think that man, the lord of these inferior things which thus die and rise again for his benefit, should be so detained by death, as never to live again? Is it imaginable that God should thus restore all things to man, and not restore man to himself?" If, indeed, no other reasons could be assigned, but our imperfect condition in this life; our free agency, which makes us the proper subjects of punishment or rewards; and the changes through which other creatures are statedly passing; they would be sufficient to render the resurrection of our bodies an event highly probable". 24. It is vain and presumptuous, then, for wicked men to flatter themselves with impunity in the commission of sin; since "God has revealed his determination to raise the dead; and has confirmed it by the resurrection of several persons, and of Christ, as the highest example which can be given unto man, that the all-important doctrine might be established beyond all possibility of contradiction. Let sinners bear in remembrance, that however their bodies may be dissolved and separated into particles of dust, God will re-unite and recompose them, in order that they may stand before him at the day of general retribution. Wherefore he "con mandeth all men everywhere to repent; because he hath appointed a day in which he will judge the world in righteousness, by that God-man, Jesus Christ, whom he hath ordained; whereof he hath given assurance to all men in that he hath raised him from the dead." Let them beware how they throw away" the present accepted time, and the day of salvation;" lest their impenitence and provocations should exhaust his patience, and force him to "swear, in his wrath, that they shall not enter into his rest." Rather let them "seek God while he may be found, and call upon him while he is near";" for whosoever abaseth himself before the Lord, by a sincere repentance, shall find " there is forgiveness with him, and plenteous redemption"." 25. Men, in general, are deeply interested in this stupendous transaction. Every man ought to act under a conviction of the certainty of a Resurrection; in which he must bear an important part. And this high consideration should forcibly deter all men from transgression; and persuade them to the practice of universal righteousness, as the only preparation for heaven; in comparison of which, this life, with all its advantages, is but as an unsubstantial shadow. How, then, can any one deliberately continue in sin, whilst he is impressed with the thought, that he must rise from the dead, and suffer the torments which it merits? What secular pleasure or gain should entice us, what momentary enjoyment should induce us, to risk the dreadful loss of a blessed immortality? If we dare to pollute our souls and bodies by an iniquitous course of life, how can we expect that they will be raised to glory and honour hereafter? As • Acts xvii. 30, 31. e Psalm cxxx. 4-7. Isa.lv. 6. we die, so shall we rise. If we have lived righteously and godly on earth, we shall obtain a happy resurrection; but, if we have dishonoured God by levity and profaneness and irreligion, we "shall rise to shame and everlasting contempt; and then we shall acknowledge the justice of our doom. Bear in remembrance, each revolving day, the grand event of which we have been discoursing. It will stimulate you to pray for grace, "that you may cast away the works of darkness, and put on the armour of light." By thus serving Christ acceptably in the Gospel, you may be prepared to welcome him; when he cometh to "judge the world in righteous ness. 26. The Resurrection, and the bliss which it will disclose, is calculated to administer the richest consolation to devout Christians. Faith in Christ, who is the source of life and salvation, will arm your souls against the fear of death. Since God assures you of the possession of eternal life after your bodies are dissolved, you may safely dismiss all your doubts, and descend quietly and confidently into the grave, in hope of a glorious resurrection. Death is indeed the gate which leads to immortal life; through which you must pass, before you can reach the kingdom of God; where you shall obtain "everlasting joy, and sorrow and sighing shall for ever flee away.' • Dan. xii. 2. |