pity. What to these people is the sumptuous fare of the board of plenty? or what to them is the bed of down? or what to them are the thousands they possess? All would they give could the father, child or brother, as the case might be, return to freedom and home. But compared with the dire scenes of eternal misery under consideration, all this is no more than the weight of a pebble to that of the ponderous globe.

Do you believe this doctrine? O tell it not to the mourner. If you do not, and cannot believe it for yourselves; if you can believe it only for others, why tell it to them? Can they bear to believe it for themselves and for their friends, any more than you can endure to believe it for yourselves and for those whom you love?

It is worthy of notice, that as the creed under consideration requires people in general to be ignorant concerning them that are asleep, in order for them to have any hope in the days of their mourning, it is exactly the reverse of the sentiment of our text, which supposes that to be ignorant concerning them who are asleep, exposes us to sorrow without hope; and on the contrary that the true knowledge concerning the condition of such would be a source of divine consolation.

Let us direct our attention in the next place to ascertain that knowledge concerning those who have fallen asleep in death, which the faithful word of divine inspiration affords.

But before we proceed to notice any parctiular passages, it is of importance that we begin this inquiry under the influence of proper motives; and it is likewise necessary that in the pursuit of our object, we should reason with due reference to the criterion furnished by our text. The motives which ought to induce us to this investigation should be free from the influence of any particular creed, from embarrassments arising from prepossessions for, or against

any party opinions, and should be entirely devoted to the attainment of the truth, the promotion of the honour of God, and the advancement of our own rational and intellectual happiness. And if we pursue this inquiry with due reference to the criterion furnished by our text, we shall admit nothing as true which is calculated to destroy our hope concerning those who are asleep.

The words of Solomon recorded in Ecclesiastes seem to be direct to our present subject." So I turned, and considered all the oppressions that are done under the sun; and, behold, the tears of such as were oppressed, and they had no conforter; and on the side of their oppressors there was power; but they had no comforter. Wherefore I praised the dead which are already dead, more than the living which are yet to die."

The three following ideas are evidently suggested by the passage recited:

I. In relation to all the oppressions done under the sun, and in relation to all the oppressed, and all the oppressors, they were both equally destitute of

comfort.

II. The condition of those who are dead is better than the condition of those who are yet alive. And,

III. There is no just occasion for our mourning because our friends are dead.

It may be proper to observe here, that we do not mean that we have no just cause of mourning when our friends are taken from us, in one certain sense. We have reason to sorrow for the loss of their sweet and agreeable company on our pilgrimage of mortal life, but on their account, we have no just cause to mourn that they are dead. It is with regret, that we dismiss our children from the happy domestic circle, where parental love and filial affections have been the blessing of both parents and children, when we have no reason to doubt that

their departure is necessary for their future happiness in life, and the tear of sensibility marks the adieu which sanctions the separation. The house they leave seems lonesome to those who are left behind, and yet as long as it is believed by parents that it is best for their children to be away, they will not indulge a disposition to wish them back.

The Apostle in our text, does not forbid, nor dissuade his brethren from sorrow for the loss of their friends. But his reasoning was to prevent their sorrowing without hope. And it is certain that if we have the same opinion concerning the dead, that Solomon expressed in the passage just recited, though we may feel to mourn that we are destitute of the society of those we tenderly love, yet there is a consolation in believing that they are|| better off than the living.

This author, speaking in another passage of the disolution of the body, says; " Or even the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern: then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it."

What can give more rational consolation to those who mourn, than to realise that the spirits of their departed connexions are with God? or what thought can possibly contribute more to tranquillize our minds, and prepare us to meet our own dissolution, than a confident belief that we shall be with God? To be in the hands of a God of infinite wisdom, power, and goodness; to be disposed of according to his will, which is boundless goodness and mercy, is all that a reasonable creature can possibly desire; and of this we may be safely persuaded.

When the Sadducees questioned our Saviour concerning the resurrection of the dead, he said to them; "But they which shall be accounted worthy

to obtain that world, and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels; and are the children of God, being the children of the resurrection. Now, that the dead are raised, even Moses shewed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living; for all live unto him."

By the authority of Jesus we are here certified, that all that die live unto God in the resurrection, and are the children of God, equal to angels, and can die no more.

When we consider that he who thus testified was sent of God to "bear witness unto the truth," that the "spirit of the Lord God" was upon him, that the Lord anointed him to bind up the broken hearted, and to comfort all that mourn, shall we hesitate to believe his testimony? There certainly is no subject concerning which the divine teacher has left us his testimony, which is of greater moment than this. The doctrine of the resurrection, which was the subject of debate between him and the Sadducees, lies at the foundation of the religion of Jesus, and we have every reason to believe that he was explicit when he refuted and silenced his adversaries on a question of such importance. We may further remark, that there is not the least intimation that the divine teacher spake figuratively or parabolically in this reply to the Sadducees; but every circumstance relative to the subject which we have on record, goes to show that his words are to be understood in the most plain and obvious sense.

We may now notice some passages from the writings of the author of our text concerning them that are asleep, which correspond perfectly with the words of the divine teacher.

To the Romans he says; "For he that is dead is freed from sin." This information concerning those that are asleep seems extremely necessary in order to administer consolation to mourners. If we may make further use of the simile of our children's going from us, we may observe, that could we always know that they would fall into no vicious or irreligious habits, it would be a source of much comfort. Of this we are certified concerning those who have gone from this earthly corruptible state; they are freed from sin. The temptations of the flesh will no more allure, inordinate appetites no more entice, unholy desires are extinct, and the spirit is with God who gave it.

To the Corinthians this author says; "For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." In this mortal state, if our dwellings are superb and every way convenient, we know that we shall enjoy them but a little time; but concerning them that are asleep, they have an bouse eternal in the heavens. Our earthly house of this tabernacle, let it be ever so beautiful, must soon crumble to dust, and all the loveliness of mortal flesh is but a flower for the tomb. Look we on our sons and daughters, and pride ourselves in their strength and beauty? All is but a blossom exposed to the blast of the east wind. "All flesh is grass, and all the goodliness thereof is as the flower of the field." But heavenly and eternal things are permanent.

On the subject of a future state, and of the immortality of that constitution, St. Paul has said more in the 15th chapter of his first epistle to the Corinthians than is recorded by any other writer in the scriptures. His first argument on the subject establishes the resurrection of Christ, his second shows that, as in Adam all die, even so in Christ shall all be made alive, and his third is directed to